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PRINCETON,  N.  J. 


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APOLOGY 

FOR    THE 

True  Chriftian  Divinity, 

As  the  fame  is  Held  Forth,  and  Preached,  by  the 
People,   called  in  Scorn, 

QUAKERS: 

BEING 

A  full  Explanation  and  Vindication  of  their  Pr/V 
ciples  and  DoHrines,  by  many  Arguments,  dedu- 
ced from  Scripture  and  Right  Reafon,  and  the 
Teftimonies  of  FamouHAuthors,  both  anci- 
ent and  Modern  ;  With  a  full  Anfwer  to  the 
ftrongeft  Objections  ufually  made  againit  them. 


Prefented  to  the  King. 


k 
W 


,.y — 

Written  in  Latin  m&  Englijl), 

By  ROBERFBARCLJr, 

And  fince  Tranflated  into  High  Dutch, Low  Dutch, 
and  French,  for  the  Information  of  Strangers. 


Th.e  Sixth  Edition   in  tinglijh. 

Atts  14.  14. After  the.  Way  which  they  call  Herefy,  fo  worf.np'I  the 

God  of  my   Fathers,   believing   all  tb'ugs  which  are  written   in  the 
Law  and  the  Prophets. 

Tims  2,  11.    For  the  Grace  of  God,  tfktt  bringeih   Salvation,  hath  ap- 
peared to  all  Men.     Ver.  12     Teaching  w,  that  denying  Ungodlincfs 
and  worldly  Luffs,    we  pould  lire  Soberly,  Righteoufiy,  and   Go.tty 
in  this  prefent  World      Ver.  13.    Looking  for  that  biffed  Hvpe,  a:d 
glorious  Appearing  of  the    Great  God,   and  our  Saviour  Jefu. 
Ver-  14.    Who  gave  him f elf  for  us,  that  he  might  redeem   us  from 
all  Iniquity,  and  purify  unto  bimfelf  a  peculiar  People,  zealot**   of 
good  [\>vrks 
Jnj  ThelT  $.  21.    Prove   all  things,  held  fajl  that  which  is  good. 


N  E IV  FOR  T,  Rhode- Ijl  and  : 
Printed  by  James  Franklin,     i  7  2  9, 


c 

J 


^2Z2ZZ±EZZZ 


UNTO 

CHARLES  II 

KIN  G 

OF 

doth 


«?     -As 


^     -        %  . 


;;e€at  Britain^ 


'•$*  And  the  Dominions  thereunto  belonging ; 

Robert    Barclay,. 

A  Servant  of  JESUS  CHRIST,  called 
of  GO  D  to  the  Difpepfation  of  the  Gof 
pel,  now  again  Revealed,  and  after  a 
long  and  dark  Nigbt  of  ApoStacy,  com* 
manded  to  be  Preached  to  all  Nations9 
.Wifheth  Health  and   Salvation, 


AS  the  Condition  of  Kings  and  Princes  puts 
them  in  a  Station  more  obvious  to  the 
View  and  Obfervation  of  the  World,  than 
that  of  other  Men,  of  whom  (as  Cicero  obferves  ) 
neither  any  Word  or  AStion  can  be  obfcure  •,  fo 

A  4  ?re 


To   the   Kin  g. 


are  thofe  Kings  (during  whofe  appearance  upon 
the  Stage  of  this  World,"  it  pleafeth  the  Great 
KING  of  Kings  Angularly  to  make  known  un- 
to Men  the  wounderful  Steps  of  his  XJnfearcbable 
Providence)  more  fignally  obferved,  an<J  their 
Lives  and  Anions  more  diligently  remarked  and 
inquired  into  by  Pofterity  *,  efpecially,  if  thofe 
things  are  fuch,  as  not  only  relate  to  the  outward 
Tranfattions  of  thjs  World,  but  alfo  are  fignaliz- 
ed  by  the  Manifeltation  or  Revelation  of  the 
Knowledge  of  God  in  matters  Spiritual  aid  Re- 
ligious. Thefe  are  the  things  that  render'd  the 
Lives  of  Cyrus,  Auguftus  Cafar,  and  Conftantine 
the  Great,  in  former  Times,  and  of  Char1 
Fifth,  and  fome  other  Modern  Princes  ± 

laft  Ages,  fo  Confiderable.  r 

But  among  ail  thefe  Tranfaftions,  which  it  hath 
pleafed  God  to  permit,  for  the  Glory  of  his  Pow- 
er, and  the  Manifeltation  of  his  Wifdom  and  Pro- 
vidence, no  Age  furnifheth  us  with  things  fo 
ft  range  and  marvellous,  whether  with  refpefl:  to 
matters  Civil  or  Religious,  as  thefe,  that  have 
fallen  out  within  the  compafs  of  thy  time  •,  who, 
tho*  thou  be  not  yet  arrived  at  the  Fiftieth  Year 
of  thy  Age,  haft  yet  been  a  Witnefs  of  ftranger 
things,  than  many  Ages  before  produced.  So  that, 
whether  we  refpe&  thofe  various  Troubles,  where- 
in thou  found'tt  thy  felf  ingaged,  while  fcarce 
got  out  of  thy  Infancy*,  the  many  different  Af- 
fli&ions,  wherewith  Men  of  thy  Circumitances 
are  often  unacquainted  -,  the  ftrange  and  unpa- 
rallelTd  Fortune  thar  befel  thy  Father  5  thy  own 
narrow  Efc^pe,  and  E^nifhment  following  there- 
upon, with  the  great  improbability  of  thy  ever 
Returning,  (at  leaft  without  very  much  Pains, 
and  tedious  Combating^-,)  or  finally,  th,e  incapa- 
city 


To   the    Kin  g, 


city  thou  wert  under  to  accomplifh  fuch  a  Defign; 
confidering  the  Strength  of  thofe  that  had  poflef- 
fed  themfelves  of  thy  Throne,  and  the  Terror  they 
had  inflifted  upon  Foreign  States:  And  yet  tha., 
after  all  this,  thou  fhoulcTft  be  Reitored  without 
Stroke  of  Sword,  the  help  or  affittance  of  Foreign 
States,  or  the  contrivance  and  work  of  Humane 
Policy  j  all  thefe  do  fufficiently  declare,  that  it  is 
the  Lord's  Doing ;  which,  as  it  is  marvellous  in 
our  Eyes,  fo  it  will  juftly  be  a  matter  of  Wonder 
and  Aftonifhment  to  Generations  to  come  5  and  may 
fufficiently  ferve,  if  rightly  obferved,  to  confute 
and  confound  that  Atbeifm,  wherewith  this  Age 
doth  fo  much  abound. 

As  the  Vindication  of  the  Liberty  of  Conference 
(  which  thy  Father,  by  giving  way  to  the  impor- 
tant Clamours  of  the  Clergy,  the  anfwering  and 
fulfilling  of  whofe  unrighteous  Wills,  has  often 
proved  hurtful  and  pernicious  to  Princes,  fought 
in  fome  part  to  reftrain )  was  a  great  occafion  of 
the  Troubles  and  Revolutions  *  fo  the  Pretence  of 
Conference  was  that  which  carried^  it  on,  and 
brought  it  to  that  pitch  it  came  to.  And  tho'  (no 
doubt)  fome,  that  were  ingaged  in  that  Work, 
defigned  good  things,  at  leait  in  the  beginning, 
(albeit  always  wrong  in  the  manner  they  took 
to  accomplifh  it,  viz.  by  Carnal  Weapons*)  yet 
fo  foon  as  they  had  tafted  of  the  fweet  of  the 
Pofleffions  of  them  they  had  turned  out,  they 
quickly  began  to  do  thofe  things  themfelves,  for 
•which  they  had  accufed  others.  For  their  Hands 
were  found  full  of  Oppreffion,  and  they  bated  the 
Reproof  of  Infiruttion,  which  is  the  Way  of  Life  :  And 
they  evilly  intreated  the  Meflengers  of  the  Lord, 
and  caufed  to  beat  and  imprifon  his  Prophets,  and 
perfeCuted  his  People,  whom  he  had  called  and 

gathered 


To    the   Kin  g, 


gathered  out  from  among  them  5  whom  he  had 
made  to  beat  their  Swords  into  Plow-fhares,  and 
their  Spears  into  Pruning-hooks,  and  not  to  leam 
Carnal  War  any  more  :  But  he  raifed  them  up,  and 
armed  them  with  Spiritual  Weapons,  even  with 
his  own  Spirit  and  Power,  whereby  they  teftified 
in  the  Streets  and  High-ways,  and  pubiick  Mar- 
kets and  Synagogues,  againft  the  Pride,  Vanity, 
Lufts  and  Hypocrifie  of  that  Generation,  who  were 
Righteous  in  their  own  Eyes-,  tho'  often  cruelly 
Entreated  therefore.- And  they  faithfully  prophe- 
fied  and  foretold  them  of  their  Judgment  and 
Downfai,  which  came  upon  them-,  as  by  feveral 
Writings  and  Epiftles,  delivered  to  Oliver  and 
Richard  Cromwell,  the  Parliament,  and  other  then 
Powers,  yet  upon  Record,  doth  appear. 

And  after  it  pleafed  God  to  Reftore  thee,  what 
Oppreflions,  what  Banifhments,  ^nd  Evil  Entreat- 
ings  they  have  met  with,  by  Men  pretending  thy 
Authority,  and  cloaking  their  Mifchief  with  thy 
Name,  is  known  to  moft  Men  in  this  Ifland  *,  efpe- 
cially  in  England,  where  there  is  fcarce  a  Prifon 
that  hath  not  been  filled  with  them  -,  nor  a  Judge 
before  whom  they  have  not  been  haled.*  Though 
they  could  never  yet  be  found  Guilty  of any  things, 
that  might  deferve  that  Ufage.  Therefore  the 
Senfe  of  their  Innocency  did,  no  doubt,  greatly  con- 
tribute to  move  thee,  Three  Years  ago,  to  caufe 
fome  Hundreds  of  them  to  be  fet  at  Liberty  *  For 
indeed  their  Sufferings  are  Angular,  and  obvioufly 
diftinguifhable  from  all  the  reft  of  fuch  4s  live  un; 
der  thee,  in  thefe  two  refpe£ts. 

Firft,  In  that  among  all  the  Plots,  contrived,  by 
ethers  againft  thee,  Jin ce  thy  return  into  Britain,  there 
was  never  any,  owned  of  that  People,  found  or  known 


' 


To    the    King. 

to  be  guilty,  ( though  many  of  them  have  been 
taken  and  imprifoned  upon  fuch  kind  of  JealoufiesJ 
but  were  always  found  Innocent  and  Harmlefs,(&$ 
became  the  Followers  of  Chrilt)  not  coveting  after ^ 
nor  contending  jor  the  Kingdoms  of  this  Worlds  but 
fubjeft  to  every  Ordinance  of  Man,  for  Confciencc 
fake. 

Secondly,  In  that,  in  the  hotted  times  of  Perfe* 
rcution,  and  the  mofl  violent  Profecution  of  thoje  Laws 
made  againll  Meetings  (being  cloathed  with  Inno- 
cency  )  they  have  boldly  jiood  to  their  Teflimony  for 
God,  without  creeping  into  Holes  or  Corners,  or  once 
hiding  them/elves,  as  all  other  Diflenters  have 
done*  but  daily  met,  according  to  their  cuftom,  in 
the  publick  places  appointed  for  that  end;  to  that 
none  of  thy  Officers  can  fay  of  them,  That  they 
have  fur  prized  them  in  a  Corner,  overtaken  them  in 
a  private  Conventicle,  or  catched  them  lurking  in  their 
fecret  Chambers  $  nor  needed  they  to  fend  out  Spies 
to  get  them,  whom  they  were  fure  daily  to  find  in 
their  open  A(femblies,  teflifying  for  God  and  his 
Truth 

By  which,  thofe  that  have  an  Eye  to  fee,  may 
obferve  their  Chriftian  Patience  and  Courage,  Con- 
ftancy  and  Suffering,  joyned  in  one,  more  than  in 
any  other  People,  that  differ  from  them,  or  oppofe 
them.  And  yet  in  the  midft  of  all  thofe  Troubles, 
thou  canft  bear  witnefs,  That  as  on  the  one  part, 
they  never  fought  to  detraft  from  thee,  or  to 
tender  thee  and  thy  Government  odious  to  the 
People,  by  namelefs  and  fcandalous  Pamphlets 
and  Libels  \  fo  on  the  other  hand,  they  have  not 
fpared  to  Admonifh,  Exhort  and  Reprove  thee ; 
and  have  faithfully  difcharged  their  Confciences 
towards  thee,  without  Flattering  Words3  as  ever 

the 


To    the    Kin  g, 


the  true  Prophets  in  Ancient  Times  ufed  to  do  to 
thofe  Kings  and  Princes,  under  whofe  Power,  Vio* 
lence  or  Oppreflion  was  afted. 

And  albeit  it  is  evident  by  Experience,  to  be 
tnoft  agreeable  both  to  Divine  Truth,  and  Humane 
Policy,  to  allow  every  one  to  ferve  God  according 
to  their  Confciences  •,  neverthelefs  thofe  other 
Se£ts,  who,'  for  the  molt  part,  durft  not  peep  out 
in  the  Times  of  Perfecution,  while  thefe  Innocent 
People  flood  bold  and  faithful,  do  now  combine 
in  a  joynt  Confederacy  (  notwithftanding  all  the 
former  Janglings  and  Contentions  among  them- 
felves)  to  render  us  odious  $  feeking  unjuftly  to 
wreft  our  Doftrine  and  Words,  as  if  they  were 
both  inconfiftent  with  Chriftianity  and  Civil  So- 
ciety: So  that  to  effie&uate  this  their  Work  of 
Malice  againft  us,  they  have  not  been  afhamed  to 
take  the  Help,  and  commend  the  Labours  of  fome 
invidious  Socinians  againft  us.  So  do  Herod  and 
Pontius  Pilate  agree  to  crucifie  Chrift, 

But  our  Pra&ice,  known  to  thee  by  good  Ex- 
perience to  be  more  confiftent  with  Chriftianity 
and  Civil  Society,  and  the  Peace  and  Welfare  of 
this  ifland,  than  that  of  thofe  that  thus  accufe  us, 
doth  fufficiently  guard  us  againft  this  Calumny  5 
that  we  may  indeed  appeal  to  the  Teftimony  of 
thy  Confcience,  as  a  Witnefs  for  us  in  the  face  of 
the  Nations. 

Thefe  things  moved  me  to  prefent  the  World 
with  a  Brief,  but  True  Account  of  this  People's 
Principles,  in  fome  fhort  Theological  Tropofitions  ^ 
which,  according  to  the  Will  of  God,  proving  fuc- 
cefsful,  beyond  my  expectation,  to  the  fatisfaftion 
of  ftveral,  and  to  the  moving  in  many  a  defire  of 

being 


To    the   Kin  g. 


being  farther  informed  concerning  us,  as  being  every 
where  evil  fpoken  of,  and  likewife  meeting  with 
pubiick  Oppofition  by  fome,  as  fuch  will  always 
do,  fo  long  as  the  Devil  rules  in  the  Children  of 
Difobedience  \  I  was  thereby  further  ingaged,  in  the 
Liberty  of  the  Lord,  to  prefent  to  the  World  this 
Apology  of  the  Truth  held  by  thofe  People:  Which, 
becaufe  of  thy  Intereft  in  them,  and  theirs  in  thee, 
as  having  firft  appeared,  and  moftly  increafed  in 
thefe  Nations  under  thy  Rutej  I  make  bold  to 
Prefent  unto  thee. 

^  Thou  knoweft,  and  hall  Experienced,  their  Faith- 
fulnefs  towards  their  Gody  their  Patience  in  Suf- 
jering,  their  Peaceablenejs  towards  the  King,  their 
honejiy,  Plainnefs  and  Integrity  in  their  faithful 
Warnings  and  Teftimonies  to  thee^  and  if  thou  wilt 
allow  thy  felf  fo  much  time  as  to  read  this,  thou 
may'ft  find  how  Confonant  their  Principles  are  both 
to  Scripture,  truth,  and  Right  Reafon.  The  Sim- 
plicity of  their  Behaviour,  the  Generality  of  their 
Condition,  as  being  Poor  Men  and  Illiterate  *  the 
Manner  of  their  Porcedure,  being  without  the 
Wifdom  and  Policy  of  this  World,  hath  made  many 
conclude  them  Fools  and  Mad-Men  $  and  neglect 
them,  as  not  being  capable  of  Reafon.  But  tho* 
it  be  to  them  as  their  Crown,  thus  to  be  efteemed 
of  the  Wife,  and  Great  and  Learned  of  this  World, 
and  though  they  rejoyce  to  be  accounted  Fools 
for  Chrift's  fake  5  yet  of  late,  fome,  even  fuch,  who 
in  the  World's  account  are  elteemed  both  Wife 
and  Learned,  begin  to  judge  otherwife  of  them, 
and  find,  that  they  hold  forth  things  very  agree- 
able both  to  Scriptue,  Reafon,  and  true  Learning* 

As  it  is  inccnfiftent  with  the  Truth  I  bear,  fo 
it  is  far  from  me  to  ufe  this  Epiftle  as  an  Eng'ns 


To    the    Kin  g„ 


to  flatter  thee,  the  ufual  defign  of  fuch  Works  { 
and  therefore  I  can  neither  Dedicate  it  to  thee, 
nor  crave  thy  Patronage,  as  if  thereby  I  might  have 
more  Confidence  to  prefent  it  to  the  World,  or 
be  more  hopeful  of  its  fuccefs.  To  God  alone  I 
owe  what  I  have,  and  that  more  immediately  in 
Matters  Spiritual  5  and  therefore  to  him  alone, 
and  to  the  Service  of  his  Truth,  I  dedicate  what- 
ever Work  he  brings  forth  in  me  :  To  whom  only 
the  Praife  and  Honour  appertains,  whofe  Truth 
needs  not  the  Patronage  of  Worldly  Princes  5  his 
Arm  and  Power  being  that  alone,  by  which  it  is 
Propagated,  Eftablifhed  and  Confirmed.  But  I 
found  it  upon  my  Spirit,  to  take  occafion  to  Pre- 
fent this  Book  unto  thee  *  that  as  thou  haft  been 
often  warned  by  feveral  of  that  People,  who  are 
Inhabitants  of  England  ^  fo  thou  may'ft  not  want 
a  feafonable  Advertifement,  from  a  Member  of  thy 
Ancient  Kingdom  of  Scotland  *  and  that  thou  may'ft 
know  ( which  I  hope  thou  (halt  have  no  reafon  to 
be  troubled  at  ;  that  God  is  railing  up  and  in- 
creafing  that  people  in  that  Nation.  And  the  Na- 
tions .fhali  alfo  hereby  know,  that  the  Truth  we 
profefs,  is  not  a  Work  of  Darknefs,  nor  propagated 
by  Health  $  and  that  we  are  not  afhamed  of  the 
Go/pel  of  Cbrift,  becaufe  we  know  it  to  be  the 
Power  oj  God  to  Salvation  ^  and  that  we  are  no  ways 
fo  inconfiftent  with  Government,  nor  fuch  Diltur- 
bers  of  the  Peace,  as  our  Enemies,  by  traducing 
us,  have  fought  to  make  the  World  believe  we 
are:  For  which,  to  thee  -I  dare  appeal,  as  a  Wit- 
nefs  of  our  Peaceablenefs  and  Chriftian  Patience. 

Generations  to  come  fhall  not  more  admire  that 
lingular  ftep  of  Divine  Providence,  in  Reftoring 
thee  to  thy  Throne,  without  outward  Bloodfhed, 
than  they  (hall  admire  the  Increafe  and  Progrefs 

of 


To    the    Kin  g, 


of  this  Truth,  without  all  outward  Help,  and  againft 
fo  great  Oppofition  j  which  (hail  be  none  of  the 
leaft  things  rendring  thy  Memory  Remarkable. 

God  hath  done  great  things  for  thee,  he  hatft 
fufficiently  (hewn  thee,  That  it  is  by  Him  Princes 
rule,  and  that  He  can  full  down  and  Jet  up  at  bis 
pleafure.  He  hath  often  faithfully  warned  thee 
by  his  Servants,  fince  he  Reltored  thee  to  thy 
Royal  Dignity,  that  thy  Heart  might  not  wax  wan- 
ton againlt  him,  to  forget  his  Mercies  and  Provi- 
dences towards  thee^  whereby  he  might  permit 
thee  to  be  foothed  up,  and  lulled  alleep  in  thy  Sins, 
by  the  Flattering  of  Gourt-Parafues,  who  by  their 
fawning,  are  the  Ruine  of  many  Princes* 

There  is  no  King  in  the  World,  who  can  fo  Ex: 
perimentally  teftifie  of  God's  Providence  and 
Goodnefs  ^  neither  is  there  any,  who  rules  fo  many 
free  People,  fo  many  true  Chriftians ;  Which  thing 
renders  thy  Government  more  Honourable,  thy  Self 
more  Confiderable,  than  the  Acceflion  of  many 
Nations,  filled  with  flavifh  and  fuperltitious  Souls. 

Thou  haft  tailed  of  Profperity  and  Adverfity  i 
thou  know'ft  what  it  is  tobeBanifhed  thy  Native 
Country,  to  be  Overruled,  as  well  as  to  Rule,  and 
lit  upon  the  Throne  *,  and  being  opprejjed,  thou  halt 
teafon  to  know  how  hateful  the  Opprejjor  is,  both 
to  God  and  Man  :  If  after  all  thefe  Warnings  and 
Advertifements,  thou  dolt  not  turn  unto  the  Lord 
with  all  thy  Heart ;  but  forget  him,  who  remem- 
bered thee  in  thy  diftrefs,  and  give  up  thy  Self 
to  follow  Lull  and  Vanity  ^  furely  great  will  be 
thy  Condemnation. 

Againlt  which  Snare,  as  well  as  the  Temptation 
of  thofe,  that  may  or  do  feed  thee,  and  prompt 

•     thee 


To    the    Kin  g. 


thee  to  Evil,  the  moft  Excellent  and  Prevalent 
Remedy  will  be,  to  apply  thy  felf  to  the  Light 
of  Chrifl,  which  Jhmeth  in  thy  Conference,  which 
neither  can,  nor  will  flatter  thee,  nor  fuffer  thee 
to  be  at  eafe  in  thy  Sins^  but  doth  and  will  deal 
plainly  and  faithfully  with  thee,  as  thofe,  tftat 
are  Followers  thereof,  have  alfo  done. 

GOD  Almighty,  who  hath  Jo  fignally  hitherto  Vifitei 
thee  with  his  Love,  fo  touch  and  reach  thy  Heart, 
eer  the  Day  of  thy  Vifitation  be  expired,  that  thou 
ma/ft  effetfually  Turn  to  Him,  fo  as  to  improve 
thy  Place  and  Station  for  his  Name.  So  wifheth, 
fo  prayeth, 

Thy  Faithful  Friend  and  Subjeft, 

Robert  Barclay! 

front  Ury,  the  place  of  my  Tilgrimage, 
in  my  Native  Country  of  Scotland, 
the  2<tb  of  the  Month  called  No- 
vember, in  theH  EAR.  167  f. 


R.  K 


R.  B.  Unto  the  Friendly  Reader 
wifheth  Salvation, 

FOrafmucb  as  that,  which  above  all  things  Ipropofeto 
myjelf,  is  to  Declare  and  Defend  the  Truth  -Jor  the 
Service  whereof  I  have  given  up  and  devoted  my fe/f,  and 
all  that  is  mine :  There) ore  there  is  nothing  which) or  its 
fake  {by  the  help  and  affiflance  of  God)  I  may  not  attempt. 
And  in  this  Confidence ',  I  didfome  time  agopublijh  certain 
Proportions  0}  Divinity, comprehending  briefly  the  chief 
Principle  sand  Dotlrines  of  Truth  $  which,  appearing  not 
unprofitable  tofome,  and  being,  beyond  my  Expectation , 
wellreceivedboth  by  Foreigners,  tho'diffentingfrom  us, 
(albeit  alfooppojedbyfome  Envious  Ones)  did  jo  far  pre- 
vail,as  in  fome  fart  to  remove  that  falfe  and  monjlrous 
Opinion, which  -Lying  Fame,  and  the  Malice  0)  our  Adver- 
faries,had  implanted  in  the  Minds  o)fome,  concerning  us 
andourDotlrines.  In  this  refpell  itfeem'd  to  me  not  fit 
to /pare  my  Pains  and  Labour. 

Therefore,  being  ailed  by  the  fame  meafure  of  the  Di- 

.vine  Spirit,  and  the  like  defign  0)  Propagating  the  Truth, 

by  which  I  pub  lifted  the  Propofitions,  I  judged  it  meet  to 

explain  themfomewhat  more  largely  at  this  time,  and 

defend  them  by  certain  Arguments. 

Perhaps  my  Method 0)  Writing  mayfeem  not  only  dif- 
ferent, but  even  contrary,  to  that  which  is  commonly  ufed 
by  the  Men  called  Divines,  with  which  1  am  not  con- 
cerned  :  Fur  that  Iconfefs  my  J elf to  be  not  only  no  Imi- 
tator and  Admirer  of  the  School- Men,  but  an  Oppfer 
and  Defp'fer  0)  them,  as  fuch-,by  whofe  Labour  1 ]u:tge 
/foChriitian  Religion  is  fo  jar  from  being  bettered,  that 
it  is  rather  deftroyed.  Neither  have  I  fought  to  accom- 
modate this  my  Work  to  itching  Ears,  who  drftre  rather  to 
comprehend  in  their  Heads  thefublime  hoti<  nsrf  Truth ', 
thantoimbraceit  in  their  Hearts-.  For  what  I  have  writ- 
ten comes  more  from  my  Heart  than  from  my  Had  -,  what 
I  have  beard  with  the  Ears  of  my  Soul,  and  fee  n  with  my 

B  inward 


THEStS    THE  0  LOGIC  JE. 


inward  Eyes,  and  my  Hands  have  bandied  of  the  Word 
of  Life  •,  and  what  bath  been  inwardly  manifefted  to  me 
of 'the  things  oj  God,  that  do  I  declare  -,  not fo  much 
minding  the  Eloquence  and  Excellency  oj  Speech,  as  de- 
fir  ing  to  demon  fir  ate  the  Efficacy  &  Operation  of  Truth  $ 
and  ij  I  errfometimes  in  the  j  or  me  r,  it  is  no  great  mat- 
ter 5  for  I  all  not  here  the  Grammarian,  or  the  Orator, 
but  the  Chriftian  j  and  therefore  in  this  I  have  followed 
the  certain  Rule  of  the  Divine  Light,  and  of  the  Holy 
Scriptures. 

And  to  make  an  end  5  What  I  have  written,  is  written 
not  to  feed  the  Wifdom  and  Knowledge,  or  rather  vain 
Pride  of  this  World,  but  tofiarve  and  oppofeit,  as  the 
little  Prejace  prefixed  to  the  Propofitions  doth  fhew  j 
which,  with  the  Title  of  them ,  is  as  folldweth. 


Thefes  Theologies. 

To  the  Clergy,  of  what  Sort  foever,  unto  whofe 
Hands  rhefe  may  come-,  hut  more  particularly  to 
the  Do&ors,  ProfeiTors,  and  Scudents  of  Divinity, 
in  the  Univerfities  and  Schools  of  Great  Britain, 
whether  Preiatical,  Presbyterian,  or  any  other  : 
Robert  Barclay,  a  Servant  of  the  Lord  God, 
and  one  of  thofe  who  in  Derifion  are  called  Qua- 
kers, wifheth  unfeigned  Repentance  unto  the 
Acknowledgment  of  the  Truth. 

Friends, 

UN  to  You  thefe  following  Propofitions  are  offer- 
ed, in  which,  they  being  read  and  confidered 
in  the  Fear  of  the  Lord,  you  may  perceive  that  fim- 
ple,  naked  Truth,  which  Man  by  his  Wifdom  hath 
renderM  fo  obfeure  and  mylterious,  that  the  World 
5s  even  burthened  with  rhe  great  and  voluminous 
Tractates  which  are  made  about  it  j  and  by  their  vain 

Jangling 


THESES   THEQLOGICtf. 

Jangling  and  Commentaries,  by  which  it  is  render'd 
an  hundred  Fold  more  dark  and  intricate  than  of  it 
felf  it  is :   Which  great  Learning  (  fo  accounted  of) 
to  wit,  your  School- Divinity  (  which  take  up  almoft 
a  Man's  whole  Life-time  to  learn  )  brings  not  a  whit 
nearer  to  God,  neither  makes  any  Man  lefs  wicked, 
or  more  righteous  than  he  was.    Therefore  hath 
God  laid  afide  the  Wife  and  Learned,  and  the  Dif- 
puters  of  this  World  5  and  hathchofen  a  few  defpi- 
cable  and  unlearned  Inftruments  ( as  to  Letter- learn- 
ing J  as  he  did  Fifher-Men  of  old,  to  publifh  his  pure 
and  naked  Truth,  and  to  free  it  of  thofe  Mitts  and 
Fogs,  wherewith  the  Clergy  hath  clouded  it,  that  the 
People  might  admire  and  maintain  them.     And  a- 
mong  feveral  others,  whom  God   hath   chofen  to 
make  known  thefe  things  ( feeing  I  alio  have  recei- 
ved,in  Meafure,  Grace  to  be  a  Difpenfer  of  the  fame 
Gofpel;it  feemed  good  unto  me,according  to  my  Du- 
ty, to  offer  unto  you  thefe  Fropojitions  -5  which'(tho* 
fhort,  yet )  are  weighty,  comprehending  much,  and 
declaring  what  the   true  Ground  of  Knowledge  is, 
even  of  that  Knowledge  which  leads  to  Life  Eternal '5 
which  is  here  witneifed  of,  and    the   Teftimony 
thereof  left   unto  the  Light  of  Chrift  in  all  your 
Confciences. 

Fare  we  L 

R.  B, 


The  Firfl:  Proposition. 

Concerning  the  true  Foundation  of  Knowledge. 

SEeing  the  heighth  of  all  Happinefs  is  placed  in 
the  true  Knowledge  of  God,  (This  is  ije  Eter-  John  17.2 
rial,  to  know  the  true  God,  and  J  ejus  Chriji  whom  thou 
haSfent)  the  true  and  right  Underftanding  of  this 
Foundation,  and  Ground  of  Knowledge,  is  that 
which  is  molt  neceffary  to  be  known  and  believed 
in  the  firft  place. 

B  2  The 


THESES    THEOLOG  ICJE. 


The  Second  Propofitioru 

Concerning  Immediate  Revelation. 

Mat.  n.2,7.      Seeing  no  Man  knowetb  the  Father  but  the  Son,  and 
he  to  whom  the  Son  revealeth  him  ;  and  feeing  the  Re- 
velation of  the  Son  is  in  and.  by  the  Spirit^  therefore 
the  Teltimony  of  the  Spirit  is  that  alone,  by  which 
the  true  Knowledge  of  God  hath  been,  is,  and  can 
be  only  revealed  \   who,  as  by  the  Moving  of  his 
own  Spirit,  converted  the  Chaos  of  this  World  into 
that  wonderful  Order,  wherein  it  was  in  the  begin- 
ning, and  created  Man   a  Living  Soul,  to  rule  and 
govern  it  ^  fo  by  the  Revelation  of  the  fame  Spirit, 
he  hath  manifefted  himfelf  all  along  unto  the  Sons 
of  Men,  both  Patriarchs,   Prophets  and  Apoitles  5 
which  Revelations  of  God  by  the  Spirit,  whether 
by  outward  Voices  and   Appearances,   Dreams,  or 
inward  objeffive  Manifeflations  in  the  Heart,  were  of 
old  the  formal  Object  of  their  Faith,  and  remaineth 
yet  fo  to  be  \fince  the  Objett  of  the  Saints  Faith  is  the 
fame   in  all  Ages,  tho' fet  forth  under  divers   Ad 
miniftrations.     Moreover,  thefe  divine  Inward  Re- 
velations, which  we  make   abfolutely  neceflary  for 
the  Building  up  of  True  Faith,  neither  do  nor  can 
ever    contradift   the    outward  Teftimony   of  the 
Scriptures,  or  right  and  found  Reafon.     Yet  from 
hence  it  will  not  follow,  that  thefe  Divine  Revela- 
tions are  to  be  fubje&ed  to  the  Examination,  either 
of  the  outward  Teltimony  of  the  Scriptures,  or  of 
the  Natural  Reafon  of  Man,  as  to  a  more  noble  or 
certain   Rule  or  Touchltone:  For   this  Divine  Re- 
velation, and  Inward  Illumination,  is  that  which  is 
evident  and  clear  of  it  felf,  forcing  by  its  own  evi- 
dence and  clearnefs,  the  Welldifpofed  Underftand- 
ing  to  aflent,  irrefiftably  moving  the  fame  there- 
unto, even  as  the  common   Principles  of  Natural 
Truths  move  and  incline  the  Mind  to  a  natural  aflent: 
(Such  as  are  thefe,  That  the  whole  is  greater  than  the 

fart-, 


THESES   THEOLOGICJE. 


parts  *  that  two  contradillory  Sayings  cannot  be  botbtrue% 
orfalfe)  which  is  alfo  manifeft  according  to  our 
Adverfaries.  Principle,  who  (fuppofing  the  poflibi- 
lity  of  Inward  Divine  Revelations)  will  neverthe- 
lefs confefs  with  us,  that  neither  Scripture  nor 
found  Reafon  will  contradict  it :  And  yet  it  will 
not  follow,  according  to  them,  that  the  Scripture, 
or  found  Reaibn,  fliould  be  fubjefted  to  the  Exa- 
mination of  the  Divine  Revelations  in  the  Heart. 

The  Third  Proportion. 

Concerning  the  Scriptures. 

From  thefe  Revelations  of  the  Spirit  of  God  to 
the  Saints,  have  proceeded  the  Scriptures  of  Truth, 
which  contain,  i.  Afaithful  Hiltorical  Account  of 
the  Actings  of  God's  People  in  divers  Ages,  with 
many  lingular  and  remarkable  Providences  attend- 
ing them.  2.  A  Prophetical  Account  of  feveral 
things,  whereof  fome  are  already  pair,  and  fome 
yet  to  come.  3.  A  full  and  ample  Account  of  all 
the  chief  Principles  of  the  Do£trine  of  Chrilt,  held 
forth  in  divers  precious  Declarations,  Exhortations 
and  Sentences,  which,  by  the  Moving  of  God's  Spi- 
rit, were  at  feveral  times,  and  upon  fundry  occaiions, 
fpoken  and  written  unto  fome  Churches  and  their 
Paltors.  Neverthelefs,  becaufe  they  are  only  a  De- 
claration of  the  Fountain,  and  not  the  Fountain  it 
felf,  therefore  they  are  not  to  be  efteemed  the 
Principal  Ground  of  all  Truth  and  knowledge,  nor 
yet  the  adequate  primary  Rule  of  Faith  and  Manners, 
Neverthelefs,  as  that  which  giveth  a  true  and  faith- 
ful  Teftitnony  of  the  firft  Foundation,  they  are  and 
may  be  efteemed  zjccondary  Rulc,fubordinate\ot\\Q 
Spirit,  from  which  they  have  all  their  excellency  and 
certainty  5  for  as  by  the  Inward  Teitimony  of  the 
Spirit  we  do  alone  truly  know  them,  fo  they  tefti- 
fie,  that  the  Spirit  is  that  Guide,  by  which  the  Saints 
are  led  into  A/1  Truth;  therefore,  according  to  the  M£gJJ 

B  3  Scrip- 


THESES   THEOLOGICjE.' 


Scriptures*  the  Spirit  is  the  firft  and  principal 
Leader.  And  feeing  we  do  therefore  receive  and 
believe  the  Scriptures,  becaufe  they  proceeded  from 
the  Spirit,  therefore  alfo  the  Spirit  is  more  origi- 
nally and  principally  the  Rule,  according  to  that 
received  Maxim  in  the  Schools,  Propter  quod  unnm- 
quodque  eft  ta/e,  illud  ipfum  eft  magis  tale.  Englifhed 
thus  :  1  bat  for  which  a  thing  i%  fuch>  that  thing  it  f elf 
is  more  fitch. 

The  Fourth  Proportion. 

Concerning  the  Condition  of  Man  in  the  Fall. 

All  Adam's,  Pofterity  (  or  Mankind  )   both  Jews 
and  Gentiles,  as  to  the  firft  Adam  (or  Earthly  Man  ) 
is  fallen,  degenerated,  and  dead  ^  deprived  of  the 
Rom.  j.n,  Senfation  (or  feeling  )  of  this  Inward  Teltirrrony,  or 
1)%  Seed  of  God,  and  is  fubjecT:  unto  the  Power,  Nature, 

and  Seed  of  the  Serpent,  which  he  fows  in  Men's 
Hearts,   while   they  abide  in  this  natural  and  cor- 
rupted State  :  From  whence  it  comes,  That  not  their 
Words  and  Deeds  only,  but  all  their  Imaginations 
are  Evil  perpetually  in  the  fight  of  God,  as  pro- 
ceeding from  this  depraved  and  wicked  Seed.  Man- 
therefore,  as  he  is  in  this  State,  can  know  nothing 
aright  ♦,  yea,  his  Thoughts  and  Conceptions    con- 
cerning God,  and  things  Spiritual  (until  he  be  dif- 
joyned  from  this  evil  Seed,  and   united  to  the  Di- 
vine Light )  are  unprofitable  both   to  himfelf  and 
others.     Hence  are  rejected  the  Socinian  and  Pela- 
gian Errors,  irrexalting  a  Natural  Light  *,  as  alfo 
the  P-ipijis,  and  molt  of  Proteftants,  who  affirm,  That 
Man,   Without  the  true  Grace  of  God,   may ^be  a  true 
Mimfter  oj  the  Gnfpel.     Neverthelels,  this  Seed  is 
not  imputed  to  Infants,  until  by  Tranfgreflion  they 
actually   joyn  themfelves  therewith}  for  they  are 
Ep'i.2.2.   bv   Narure'the   Children  of  Wrath,  who  walk  ac- 
cording to  the  Power  of  the  Prince  of  the  Air. 

The 


THESES    THEOLOGLCJE. 


The  Fifth  and  Sixth  Propositions. 

Concerning  the  Univerfal  Redemption  by  Chrift,  and  alfo 
the  Saving  and  Spirtual  Light,  wherewith  every  Man 
is  enlightned. 

The  Fifth   Propofiton. 

God,  out  of  his   Infinite  Love,  who  delighteth  not  Ez<k.i8?5 
in  the  Death  of  a  Sinner,  but  that  all  Jl)ouId  Live  and  be  i1^49  G; 
Saved,  hath  Jo  loved  the   World,  that  he  hath  given  his  &  i.  9 .,. 
only  Son,a  Lights  that  uhofoever  believeth  in  himjl)ould  "***-*■  **• 
befaved;  who  enlightneih  every  Man  that  cometh  into  Heb.'l'  $,?' 
the  World,  and  maketh  man  if  eft  all  things  that  are  re- 
provable, &  teacheth  allTemperance,  Righieoufnefs,and 
Godlinefs.    And  this  Light  enlightneth  the  Hearts 
of  all  in  a  day,  in  order   to  Salvation,   if  not   re- 
lifted.    Nor  is  it  lefs  Univerfal  than  the  Seed  of 
Sin,  being  the  Purchafe  of  his  Death,  who  taftcd  iCor.K.22 
Death  for  every  Man.    For  as  in  Adam  all  die,  even 
fo  in  Chriji  all  fh all  be  made  alive. 

The   Sixth  Propofitioru 

According  to  which  Principle  (or  Hypothecs)  all 
the  Objections  againft  the  Univerfality  of  thrift's 
Death,  are  eafily  folved  -,  neither  is  it  needful  to 
recur  to  the  Miniftry  of  Angels,  and  thofe  other 
Miraculous  Means,  which,  they  fay,  God  makes  ule 
of  to  manifeft  the  Doftrine  and  Hiitory  of  Chritfs 
Paffion,  unto  fuch  who  (  living  in  thofe  places  of 
the  World,  where  the  outward  Preaching  of  the 
Gofpel  is  unknown)  have  well  improved  the  firlt 
and  common  Grace  :  For  hence  it  well  follows,  that 
as'fome  of  the  old  Philofophers  might  have  been 
laved  •,  fo  alfo  may  fome  now  (who  by  Providence 
are  cait  into  thofe  remote  Parts  of  the  World,  where 
the  Knowledge  of  the  Hiftory  is  wanting  )  be  made 
Partakers  of  the  Divine  Myftery,  if  they  receive 

B  4  a^d 


8  THESES    THE0L0G1CJE. 

and  refill  not  that  Grace,  A  Manifeflation  whereof 
iCor.xi.7-  is  given  to  every  Man  to  profit  withal.  This  certain 
Doftrine  then  being  received  (to  wit  )  That  there  is 
an  Evangelical  and  Saving  Light  and  Grace  in  all, 
the  Univerfality  of  the  Love  and  Mercy  of  God  to- 
wards Mandkind  (both  in  the  Death  of  his  Beloved 
Son,  the  Lord  Jefus  Chrift  and  in  the  Manifefta- 
tion  of  the  Light  in  the  Heart  )  is  eftablifhed  and 
confirmed,  againlt  all  the  Objections  of  fuch  as  deny 
Keb.  2. 9.  -Ut  Therefore  Corijl  hath  to  fled  Death  for  every  Man  -, 
not  only  for  all  kinds  of  Men,  as  fome  vainly  talk  ^ 
but  for  every  one,  of  all  kinds  :  The  Benefit  of  whofe 
Offering  is  not  only  extended  to  fuch,  who  have 
the  diftinQ:  outward  Knowledge  of  his  Death  and 
Sufferings,  as  the  fame  is  declared  in  the  Scriptures  j 
but  even  unto  thofe,  who  are  neceiTarily  excluded 
from  the  Benefit  of  this  Knowledge  by  fome  inevi- 
table Accident.  Which  Knowledge  we  willingly 
confefs  to  be  very  Profitable  and  Comfortable,  but 
not  abfolutely  Needful  unto  fuch,  from  whom  God 
himfelf  hath  with-held  it-,  yet  they  may  be  made 
Partakers  of  the  Myftery  of  his  Death  (tho'Igno-£' 
rant  of  the  Hiftory  )  if  they  fuffer  his  Seed  and 
Light  finlightning  their  Hearts  J  to  take  place  fin 
which  Light,  Communion  with  theFather  and  Son 
is  enjoyed)  fo  as  of  Wicked  Men  to  become  Holy, 
and  Lovers  of  that  Power,  by  whofe  inward  and 
fecret  Touches,  they  feel  themlelves  turned  from 
the  Evil  to  the  Good,  and  learn  to  do  to  others,  as 
they  would  be  done  by  h  in  which  Chrilt  himfelf  affirms 
all  to  be  included.  As  they  have  then  falfly  and 
erreneoufly  Taught,  who  have  denied  Chrift  to 
bave  died  for  all  Men^  fo  neither  have  they  fuffici- 
endy  Taught  theTruth,  who  affirming  himtohave 
died  for  all,  have  added  the  abfolute  neceffity  of 
the  outward  Knowledge  thereof,  in  order  to  the 
obtaining  its  faying  EriecT:  :  Among  whom  the  Re- 
mo.nftrants  of  Holland  have  been  chiefly  wanting, 
and  many  other  Affenots  oiVniverfal  Redemption  -, 

in. 


THESES   THEOLOG'lCJE.  9 

in  that  they*  have  not  placed  the  Extent  of  his  Sal- 
vation in  that  Divine  and  Evangelical  Principle  of 
Light  and  Life,  wherewith  Chrift  hath  enlightned 
every  Man  that  comes  into  the  World-,  which  is 
excellently  and  evidently  held  forth  in  thefe  Scrip- 
tures, Gen.  6.  3.  Dcur.  30.  14.  John  1.  7,  8,  9.  Rom, 
10,  S.Tit.  2.  11. 

The  Seventh  Proportion, 

Concerning  J  unification. 

As  many  as  refift  not  this  Light,  but  receive  the 
fame,  in  them  is  produced  a  holy,  pure  and  ipirir 
tual  Birth,  bringing  forth  Holinels,  Righteoufnefs, 
Purity,  and  all  thofe  other  bleiTed  Fruits,  which  are 
acceptable  to  God  5  by  which  holy  Birth  (to  wit  ) 
Jefus  Chriji  formed  within  us,  and  working  his  works 
in  us,  as  we  are  San&ified,  fo  are  we  Juftified  in  the 
fight  of  God,  according  to  the  Apofile's  words, 
But  ye  are  Wojhed^  but  ye  are  Santfified,  but  ye  are 
Jufified,  in  the  Nane  of  the  Lord  Jefus,  and  by  the 
Spirit  of  our  God.  Therefore  it  is  not  by  our  woiks 
wrought  in  our  will,  nor  yet  by  good  works,  con- 
fidered  as  of  themfelves  -,  but  by  Chrift,  who  is  both 
the  Gift  and  the  Giver,  and  the  Caufe  producing 
the  Effects  in  us-,  who,  as  he  hath  reconciled  us 
while  we  were  Enemies,  doth  alfo  in  his  Wifdom 
fave  us,  and  jultifie  us  after  this  manner*,  as  faith 
the  fame  Apoftle  elfewhere,  According  to  bis  Mercy  xu.  2  ^ 
bebatbfavedusyby  the  wafhing  of  Regeneration \and  tbc 
renewing  of  the  Holy  Ghoff. 

The  Eighth  Proportion. 

Concerning   Perfetlion. 

In  whom  this  hok  and  pure  Birth  is  fully  brought  Rom.&ri 
forth,  the  Body  of  Death  and  Sin  comes  to  be  cru-  ^  |  1^ 
cified  and  removed,  and  their  Hearts  united  and  j-j&njtf 
fubjefted  unto  the  Truth,  fo  3s  riot  to  obey  any 

guggeltion 


io  THESES   THEOLOGICJE. 


Suggeltion  or  Temptation  of  the  Evil  One,  but  to 
be  free  from  actual  Sinning,  and  tranfgrefling  of  the 
Law  of  God,  and  in  that  refpett,  Perfect.  Yet  doth 
this  Perfection  ftill  admit  of  a  Growth  ^  there  re- 
maineth  a  poiTibility  of  Sinning,  where  the  Mind 
doth  not  molt  diligently  and  watchfully  attend  un- 
to the  Lord. 

The  Ninth  Proportion. 

Concerning  Perfeverance,  and  the  ppjjibility  of  falling 
from  Grace. 

Although  this  Gift,  and  inward  Grace  of  God, 
be  fufficient  to  work  out  Salvation  5  yet  in  thole  in 
whom  it  is  refilled,  it  both  may,  and  doth  become 
their  Condemnation.  Moreover,  in  whom  it  hath 
wrought  in  part,  to  Purifie  and  San&ifie  them,  in 
order  to  their  further  Perfe£tion,  by  difobedience 
fuch  may  fall  from  it,  and  turn  it  to  wantonnefs, 
1  Tim.  16.  making  Shipwreck  of  Faith  ^  and  after  having  tafted 
Heb.6.  4.  of  the  Heavenly  Gift,  and  been  made  partakers  oj  the 
Holy  Ghoft,  again  fall  away.  Yet  fuch  an  increafe 
and  liability  in  the  Truth,  may,  in  this  Life,  be 
attained,  from  which  there  cannot  be  a  total  Apo- 
ftacy. 

The  Tenth  Proportion. 

Concerning  the  Miniflry. 

As  by  this  Gift,  or  Light  of  God,  all  true  Know- 
ledge in  things  Spiritual  is  received  and  revealed- 
fo,  by  the  fame,  as  it  is  manifelted  and  received  in 
the  Heart,  by  the  ftrength  and  power  thereof,  every 
true  Minister  of  the  Gofpel  is  ordained,  prepared, 
and  fupplied  in  the  Work  of  the  Miniltry:  And  by 
the  leading,  moving,  and  drawing  hereof,  ought 
every  Evangelilt  and  Chriitian  Paltor  to  be  led  and 
ordered  in  his  Labour  and  Work  of  the  Gofpel, 
both  as  to  the 'Place  where,  as  to  the  Perfons  to 

whom 


THESES   THEOLOGICJE.  IT 


whom,  and  as  to  the  Times  when  he  is  to  Minifter. 
Moreover,  who  have  this  Authority,  may  and  ought 
to  Preach  the  Gofpel,  tho5  without  Humane  Com- 
million  or  Literature  j  as  on  the  other  hand,  who 
want  the  Authority  of  this  Divine  Gift,  however 
Learned  or  Authorized  by  the  Commirlions  of  Men 
and  Churches,  are  to  be  efteemed  but  as  Deceivers, 
and  not  True  Minijiers  of  the  Gofpel.  Alio,  who 
have  received  this  holy  and  unfpotted  Gift,  as  they 
have  jreely  received,  Jo  are  they  freely  to  give,  without  Mat*  ** 
Hire  or  Bargaining,  far  lefs  to  ule  it  as  a  Trade  to 
get  Money  by  it;  Yet  if  God  hath  called  any  from 
their  Imployments,  or  Trades,  by  which  they  ac- 
quire their  Livelihood,  it  may  be  lawful  for  fuch 
(according  to  the  liberty  which  they  feel  given 
them  in  the  Lord)  to  receive  fuch  Temporals  (to 
wit )  what  may  be  needful  to  them  for  Meat  and 
Cloathing,  as  are  freely  given  them  by  thofe  to 
whom  they  have  communicated  Spirituals. 

The  Eleventh  Proportion. 

Concerning  Worfhip, 
AH  true  and  acceptable  Worfhip  to  God,  is  of- 
fered in  the  Inward,  and  Immediate  Moving  and 
Drawing  of  his  own  Spirit,  which  is  neither  limited 
to  Places,  Times,  or  Perfons.  For  tho5  we  are  to 
Worfhip  Him  always,  in  that  we  are  to  Fear  before 
him  i  yet  as  to  the  outward  Signification  thereof  in 
Prayers,  Praifes,  or  Preachings,  we  ought  not  to  do 
it  where  and  when  we  will,  but  where  and  when 
we  are  moved  thereunto  by  the  fecret  Infpirations 
of  his  Spirit  in  our  Hearts,  which  God  heareth  and 
accepteth  of,  and  is  never  wanting  to  move  us  there- 
unto, when  need  is^  of  which  he  himfelf  is  the 
alone  proper  Judge.  All  other  Worfhip  then,  both 
Praifes,  Prayers  and'Preachings,  which  Man  fets 
about  in  his  own  will,  and  at  his  own  appointment, 
which  he  can  both  begin  and  end  at  his  pleafure, 

do 


i2  THESES    TUEQLOGICM. 

do  or  leave  undone,  as  himfelf  fees  meet  ^  whether 

they  be  a  prefcribed  Form,  as  a  Liturgy,  or  Prayers 

conceived  extemporarily,  by  the  natural  itrength 

MaViak  and  faculty  of  the  Mind,  they   are  all  but  Super- 

Aftsi*    ftitions,  Will-worfhip,  and  abominable  Idolatry  in 

Johngii  the  fight  of  God-,  which  are  to  be  denied,  rejefted 

&4-«-     and  feparated  from,   in   this  day  of  his  Spiritual 

t&ili-n-  A  riling.    However  it  might  have  pleafed  him  (who 

winked  at  the  Times  of  Ignorance,  with  refpect  to 

the  Simplicity   and  Integrity  of  fome,  and  of  his 

own  Innocent  Seed,  which  lay  as  it  were  buried  in 

the  Hearts  of  Men,  under  the  Mafsof  SuperftitionJ 

to  blow  upon  the  dead  and  dry  Bones,  and  to  raife 

fome  Breathings,  and  anfwer  them  >,  and  that  untiL 

the  Day  fhould  more  clearly  dawn  and  break  forth. 

The  Twelfth  Proportion. 

Concerning  Baptifm. 

Bph.4.  j.       As  there  is  One  Lord,  and  One  Faith,  fo  there  is 

Rom  ^'V  ®ne  BaPtlfm  h  which  is  not  the  putting  away  the  filth  of 

Gal.  g.  17!  the  Flejhjbut  the  anfwer  of  a  good  Confcience  before  God9 

fohni  ^o  by  the  RefurreSion  of  J  ejus  Chrifl.    And  this  Baptifm 

"  is  a  pure  and  fpiritul  thing,  to  wit,  the  Baptifm  of 

the  Spirit  and  Fire,  by  which  we  are  buried  withbim, 

that  being   wafhed  and   purged  from  our  Sins,  we 

iCoui.rj.  may  walk  in  newnefs  of'LiJe  ;  of  which  the  Baptifm 

of  John  was  a  Figure,  which  was  commanded  for  a 

time,    and  not  to  continue  for  ever.      As  to  the 

Baptifm  of  Infants,  it  is  a  meer  Humane  Tradition, 

for  which  neither  Precept  nor  Practice  is  to  be 

found  in  all  the  Scripture. 

The  Thirteenth  Proportion. 

Concerning  the  Communion,  or  Participation  of  the 
Body  and  Blood  oj  Cbnft. 

i  Cor.  10.       The  Communion  of  the  Body  and  Blood  of  Chrift 
*6>  *7'       is  Inward  and  Spiritual,  which  is  the  Participation 

of 


THESES   THEOLOG  ICJE.  13 


of  his  Flefh  and  Blood,  by   which  che  Inward  Man 
is  daily  nourifhed  in  the  Hearts  of  thofein  whom 
Chrift  dwells.-  Of  which  things  the  breaking  of  Bread  \°£nJ;  l*: 
by  Chrift  with   his  Difciples  was  a  Figure,  which  i£or.$.9. 
they  even  ufed  in  the  Church  for  a  time,  who  had 
received   the  fubftance,  for  the  caufe  of  the  weak  ; 
even  as  abfiaining  from    things  Strangled,  and  from  Aftsij.ioj 
Blood  the  waflnng  one  anothers  Feet,  and  the  anoint-  jaJ^j.'1^ 
ing  of  the  Sick  with  Oyl\  all  which  are  commanded 
with  no  lefs  Authority   and   Solemnity  than  the 
former  :  Yet  feeing   they  are  but  the  Shadows  of 
better  things,  they  ceafe  in  fuch  as  have  obtained 
the  Subftance. 

The  Fourteenth  Proportion. 

Concerning  the  Tower  of  the  Civil  Magifirate,  in  Matters 
purely  Religious,  and  pertaining  to  the  Confcience. 

Since  God  hath  affumed  to  himfelf  the  Power  and 
Dominion  of  the  Confcience,  who  alone  can  rightly 
IntfrucT:  and  govern  it  *,.  therefore  it  is  not  lawful  Luke  9.^^ 
for  any  whatfoever,  by  vertue  of  any  Authority  or  f& 
Principality  they  bear   in  the  Government  of  this  ^  7'  12» 
World,  to  force  the  Confciences  of  others  ^    and  Tir.  3.10. 
therefore  all  Killing,  Banifhing,  Fining,  Imprifon- 
ing,  and  other  fuch  things,  which  Men  are  affli£ted 
with,  for  the  alone  exercife  of  their  Confcience, 
or  difference  in  Worfhip  or  Opinion,   proceedeth 
from   the  fpirit  of  Cain,  the  Murderer,  and  is  con- 
trary to  the  Truth  *,  provided  always,  that  no  Man, 
under   the  pretence  of  Confcience,  prejudice  his 
Neighbour  in  his  Life  or  Eftate,  or  do  any  thing 
deffruftive  to,  or  inconfiftent  with  Humane  Society  •, 
in   which  cafe  the  Law  is  for  the  TranfgreiTor,  and 
Juftice  to  be  adminiftred  upon  all,  without  refped: 
of  Perfons. 


The 


i4  THESES   THE0L0G1CM. 

The  Fifteenth  Proportion. 

Concerning  Salutations  and  Recreations,  &c. 

Seeing  the  chief  End  of  all  Religion,  is  to  redeem 

Man  from   the  fpirit  and  vain  Converfation  of  this 

i  Peti.it  World,  an(*  t0  lea(^  *nt0  inward  Communion  with 

John  Y  44.  God,  before  whom,  if  we  fear  always,  we  areac- 

Afts^o.k  counted  Kappy  5  therefore  all  the  vain  Cuftoms  and 

Mat.iy.'ij."  Habits  thereof,  both   in  Word  and  Deed,  are  to  be 

Coi.  2. 8.    rejeQe^  ancj_  forfaken  by  thofe   who  come  to  this 

Fear  5  fuch  as  the  taking  off  the  Hat  to  a  Man,  the 

Bowings  and  Cringings  of  the  Body,  and  fuch  other 

Salutations  of  that  kind,   with  ail  the  foolifh  and 

fuperftitious  Formalities  attending  them  5  all  which 

Man  has  invented  in  his  degenerate  State,  to  feed 

his  Pride  in  the  vain  Pomp  and  Glory  of  this  Worlds 

as  alfo  the  unprofitable  Plays,frivolous  Recreations, 

Sportings  and  Gamings,  which  are  invented  to  pafs 

away  the  Precious  Time,  and  divert  the  Mind  from 

the  Witnefs  of  God   in  the   Heart  and  from  the 

Living  Senfe  of  his  Fea^v  and  from  that  Evangelical 

Spirit,  wherewith  Chriftians  ought  to  be  leavened, 

and  which  leads  into  Sobriety,  Gravity,  and  Godly 

Fear-,  in   which,    as  we  abide,  the  Blefling  of  the 

Lord  is  felt  to  attend  us  in  thofe  Actions,  in  which 

we  are  neceflarily  engaged,  in  order  to  the  taking 

care    for  the  fuitenance  of  the  outward  Man.  " 


A  N 


I? 

AN 

APOLOGY 

For  the  True 

Chriftian  Divinity. 

PROPOSITION    I. 

Seeing  the  heighth  of  all  Happinefs  is  placed  in  the  true 

Knowledge  of  God,  (  this  is  Life  Eternal,  to  know  john  „  2 
the  true  God,  and  JefusChri't,  whom  thou  halt 
fent  )  the  true  and  right  Under  Handing  of  this  Foun- 
dation and  ground  of  Knowledge,  is  that  which  is  mojl 
neceffary  to  be  known  and  believed  in  the jirjl place. 

E  that  defireth  to  acquire  any  Art  or  Science, 
feeketh  firft  thofe  Means,  by  which  that  Art 
or  Science  is  obtained  ;  If  we  ought  to  do  fo 
in  things  Natural  and  Earthly,  how  much  more  then 
in  Spiritual  ?  In  this  Affair  then  mould  our  Inquiry 
be  the  more  diligent,  becaufe  he  that  errs  in  the  En- 
trance, is  not  fo  eafily  reduced  again  into  the  right 
Way  5  he  that  miiTeth  his  Road  from  the  Beginning 
of  his  Journey,  and  is  deceived  in  his  firft  Marks,  at 
his  firft  fetting  forth,  the  greater  his  Miftake  is,  the 
more  difficult  will  be  his  Entrance  into  the  right 
Way. 

Thus  when  a  Man  firft  propofeth  to  himfelf  the  TheWd  t9 
Knowledge  of  God,   from  a  Senfe  of  his  own  Un-  the  true 
worthiness,  and  from  the  great  Wearinefs  of  his  f^/Z* 
Mind>  occafioned  by  the  fecret  Checks  of  his  Con- 0J 

fcience, 


i6  PRO  POSITION     I. 

fcience,  and  the  tender  yet  real  Glances  of  God's 
Light  upon  his  Heart  $  the  earneft  Defires  he  has  to 
be  redeemed  from  his  prefent  Trouble,  and  the  fer- 
vent Breathings  he  has  to  be  eafed  of  his  difordered 
Paflions  and  Lulls,  and  to  find  quietnefs  and  peace 
in  the  certain  Knowledge  of  God  and  in  the  AiTu- 
rance  of  his  Love  and  Good-will  towards  him, 
makes  his  Heart  tender,  and  ready  to  receive  any 
Impreffion  5  and  fo  (  not  having  then  a  di'ftinft  dis- 
cerning )  through  forwardnefs  imbraceth  any  thing 
that  brings  prefent  Eafe.  If  either  through  the  Re- 
verence he  bears  to  certain  Perfons,  or  from  the 
fecret  Inclination  to  what  doth  comply  with  his 
Natural  Difpofition,  he  fall  upon  any  Principles  or 
Means,  by  which  he  apprehends  he  may  come  to 
know  God,  and  fo  doth  center  himfelf,  it  will  be 
hard  to  remove  him  thence  again,  how  wrong  fo- 
ver  they  may  be  :  For  the  firft  Anguifh  being  over, 
he  becomes  more  hardy  $  and  the  Enemy  being 
near,  creates  a  falfe  Peace,  and  a  certain  Confidence, 
which  is  firengthed  by  the  Mind's  unwillingnefs, 
to  enter  again  into  new  doubtfulnefs,  or  the  former 
anxiety   of  a  Search. 

This  is  fufliciently  verified  in  the  Example  of  the 
a^rtJZd  fharifces  and  jevoijb  Doctors,  who  molt  of  all  refilled 
TiZrifees    Chrijt,  difdaining  to  be  efteemed  Ignorant  ^  for  this 
rejificbrifi.  va]n  Opinion  they  had  of  their  Knowledge,  hinder- 
ed thejn  from  the  true  Knowledge-,  and  the  mean 
People,  who  were  not  fo  much  preoccupied  with 
former  Principles,  nor  conceited  of  their  own  Know- 
ledge, did  eafily  believe  :  Wherefore  the  Fharifees 
John  7.  42,  upbraid  them,  faying,  Have  any  of  the  Rulers  or  Pha- 
49-  nfecs  believed  on  him  >  ButThk  People,  which  know  not 

the  Law,  are  accurfed.  This  is  alfo  abundantly  pro- 
ved by  the  Experience  of  all  fuch,  as  being  fecretly 
touched  with  the  Call  of  God's  Grace  unto  them, 
do  apply  themielves  to  falfe  Teachers,  where  the 
Remedy  proves  worfe  than  theDifeafe  5  becaufe, 
inllead  of  knowing  God,  or  the  things  relating  to 

their 


Of  the  true  Foundation  of  Knowledge.  17 


their  Salvation  aright,  they  drink  in  wrong  Opi- 
nions of  him  ;  from  which  it's  harder  to  be  dif- 
intangled,  than  while  the  Soul  remains  a  Blank, 
or  Tabula  rafa.  For  they  that  conceit  themfeives 
Wife,  are  worfe  to  deal  with,  than  they  that  are 
fenfihle  of  their  Ignorance.  Nor  hath  it  been  lefs 
the  device  of  the  Devil,  the  great  Enemy  of  Van- 
kind,  to  perfwade  Men  into  wrong  Notions  of  God, 
than  to  keep  them  altogether  from  acknowledging 
hrrn  5  the  latfer  taking  with  few,  becaufe  odious  5 
but  the  other  having  been  the  conitant  Ruine  of 
the  Worlds  For  there  hath  fcarce  been  a  Nation 
found,  but  hath  had  fome  Notions  or  other  of  Re- 
ligion 5  fothat  not  from  their  denying  any  Deity, 
but  from  their  Miltakes  and  Mifapprehe;  lions  of  it, 
hath  proceeded  all  the  Idolatry  and  Superftition  of 
the  World  5  yea,  hence  even  Atheifm  it  feif  hath 
proceeded  :  For  thefe  many  and  various  Opinions 
of  God  and  Religion,  being  fo  much  mixed  with 
the  GueiTmgs  and  uncertain  Judgments  of  Men,  have 
begotten  in  many  the  opinion,  That  there  is  no 
God  at  all.  This  and  much  more  that  rrrghc  be 
fajd,  may.  (hew  howdangerous  it  is  to  mifs  in  this 
fir  ft  ftep  .•  'All  that  come  nob  in  by  the  right  Door,  are 
accounred  as  Thieves  and.  Robbers. 

Again,  How  needful  and  defirable  that  Know- 
ledge is,  which  brings  Life  Eternal,  EpiSttus  fheweth,  Epiaems. 
faying  excellently  well,  Chip.  31.  ran  fat  t«  Kvj««Woi\ 
Know  that  the  main  Foundation  of  Fiery,  is  this,  To 
have  oj3*j  v»o^H«f  right  Opinion's  and  Apprebenfions 
of  God. 

This  therefore  I  judged  iiec/effary,  as  a  fir  ft  Prin- 
ciple, in  thefirif  placebo  affirm  5  and  Ifuppofe  will 
not  need  much  further  Explanation  or  Defence,  as 
being  generally  acknowledged  by  all  (  and  in  thefe 
things,  that  are.  without  Cohtroverfie,  I  love  to  be 
brief )  as  that  which  will  eafily  commend  it  felf  to 
every  Man's  Reafon  and  Conference  5  and  there- 
fore] fliall  proceed  to  the  next  Piopofition  j  which, 

G  lW 


PROPOSITION    II. 


tho1  it  be  nothing  lefs  certain,  yer  by  the  Malice 
of  Satan,  and  Ignorance  of  many,  comes  far  more 
under  debate. 


PROPOSITION    II. 

Of  Immediate  Revelation. 

Seeing  no  Man  knoweth  the  Father  but  the  Son,  and 
Mar.  11.27  ^e  t0  Wnorn  tne  Son  revealeth  him:  And  feeing 
the  Revelation  of  the  Son  is  in  and  by  the  Spirit  *, 
therefore  the  Tefiimony  of  the  Spirit  is  that  alone  by 
which  the  true  Knowledge  of  God  hath  been,  is,  and 
can  be  only  Revealed:  Who  as  by  the  Moving  of  his 
own  Spirit,  he  difpofed  the  Chaos  of  this  World  into 
that  wonderful  Order, in  which  it  was  intheBeginning, 
and  created  Man  a  Living  Soul,  to  Rule  and  Govern 
it  •,  fo  by  the  Revelation  of  the  fame  Spirit  he  hath  ma- 
nijefted  bimfelf  all  along  unto  the  Sons  of  Men,  both 
Patriarchs,  Prophets  and  Apojiles:  Which  Revelation 
of  God  by  the  Spirit,  whether  by  outward  Voices  and  Ap- 
pearances, Dreams,  or  inward  objetlive  Ma  nife flat  ions 
in  the  Heart,  were  of  old  the  formal  Objeff  of  their 
Faith,  and  remain  yet  fo  to  be^fince  the  Object  of  the 
Saints  Faith  is  the  fame  in  all  Ages,  tho'held  forth 
under  divers  Adminiftrations.  Moreover,  thefe 
Divine  Inward  Revehtions,  which  we  make  abfolutely 
neceffarjfor  the  building  up  of  true  Faith,  neither  do, 
nor  can  ever,  contradict  the  outward  Tefiimony  of  the 
Scriptures,  or  right  andfoundReafon  -,yetfrom  hence 
it  will  not  follow, that  thefe  Divine  Revelations  are  to 
be  ft!) jelled 'to  the  TeU,  either  of  the  outward  Tefii- 
mony of  the  Scriptures,  or  of  the  Natural  Reafon  of 
Man,  as  to  a  more  noble  or  certain  Rule  and  Touch* 
fone  ;for  this  Divine  Revelation,  and  Inuiard  Illumi- 
nation, is  that  which  is  evident  and  clear  of  it  f  elf  \ 
forcing,  by  its  own  Evidence  and  Clear  nefs,  the  well- 
dfpofed  Vnderflanding  to  affentjrrefiflibly  moving  the 

fantf 


Of   Immediate   Revelation.  19 


fame  thereunto,  even  as  the  common  Principles  oj  na- 
tural Truti  s  do  move  and  incline  the  Mind  to  a  na- 
tural Ajjent  :  As,  That  the  whole  is  greater  than 
its  part  ^  That  two  Contradictories  can  neither 
be  both  true,  nor  both  faife. 

§.  I.TT  is  very  probable,  that  many  carnal  and  ^eyeUti- 
X  natural  Chriftians  will  oppofe  this  Propo-  °Ap$ate 
fitionj  who,  being  wholly  unacquainted  with  thQCim/hani 
Movings  and  Actings  of  God's  Spirit  upon  their njeUe<i 
Hearts,  judge  the  fame  nothing  neceffary  ^  and  fome 
are  apt  to  flout  at  it  as  ridiculous  :  Yea,  to  that 
height  are  the  generality  of  Chriftians  apoltati- 
zed  and  degenerated,  that  tho5  there  be  not  any 
thing  more  plainly  AiTerted,  more  ferioufly  Recom- 
'mended,  or  more  certainly  Attefted  to,  in  all  the 
Writings  of  the  holy  Scriptures  ^  yet  nothing  is  iefs 
minded,  and  more  rejected,  by  all  forts  of  Chri- 
ftians, than  Immediate  and  Divine  Revelation  *,  in  fo 
much,  that  once  to  lay  claim  to  it,  is  matter  of 
Reproach.  Whereas  of  old,  none  were  ever  judged 
Chriftians,  but  fuch  as  bad  the  Spirit  of  Chrifl..  Rom. 
3.  9.  But'now  many  do  boldly  call  themfelves  Cbri- 
flians,  who  make  no  difficulty  of  conferring  they  are 
without  it,  and  laugh  at  fuch  as  fay  they  have  it. 
Of  old  they  were  accounted  the  Sons  oj  God,  who 
were  led  by  the  Spirit  of  God,  ibid.  verf.  14.  But 
now  many  aver  themfelves  Sons  of  God,  who 
know  nothing  of  this  Leader  j  and  he  that  affrms 
himfelf  fo  led,  is,  by  the  pretended  Orthodox  of 
this  Age,  presently  proclaimed  a  Heretick.  The 
reafon  hereof  is  very  manifeft,  viz.  Becaufe  many 
in  thefe  days,  under  the  Name  of  Chrtfluin^  do 
experimentally  find,  that  they  are  not  acted  nor 
led  by  God's  Spirit  5  yea,  many  great  Doilors, 
Drotnes^Teochers  and  Bijhops  of  Chriftianity  (  com- 
monly fo  called  )  have  wholly  (hut  their  Fars  from 
hearing,  and  their  Eves  from  feeing  this  inward. 
Guide,  and  lo  are  become  ftrangers  uato  it  -,  whence 

C    2  tney 


PROPOSITION    II. 


they  are,  by  their  own  Experience,  brought  to  this 
Srrjit,  either  toconfefsthat  they  areas  yet  ignorant 
of  God,  and  have  only  the  fhadow  of 'Knowledge ,and 
not  the  true  Knowledge  of  him,  or  that  this  Knowledge 
is  acquired  without  Immediate  Revelation. 

For  the  better  underftanding  then  of  this  Propo; 
Knowledge  fition,  we  do  diftinguifn  betwixt  the  certain  Know- 
^1^/ ledge  of  God  and  the  uncertain-,  betwixt  the   fpt- 
diftin-       ritual  Knowledge,  and  the  literal  *  the  faving  heart- 
£utjfad.     Knowledge,    and   foaring,    airy     head-Knowledge, 
The  lalt,  weconfels,  may  be  divers  ways  obtained  -, 
but  the  firft,  by  no  other  way,  than  the  inward  im- 
•  mediate  Manifettation  and  Revelation  of  God's  Spi- 
rit, fhining  in  and  upon  the  Heart,  inlightning  and 
opening   the   Underftanding. 

§.  II.  Having  then  propofed  to  my  felf,  inthefe 
Propositions,  to  affirm  thofe  things  which  relate  to 
the  true  and  effectual  Knowledge,  which  brings  Life 
Eternal  with  it^  therefore  I  have  affirmed,  and  that 
"  truly,  that  this  Knowledge^  no  other  ways  attain- 
ed, and  that  none  have  any  true  ground  to  believe 
they  have  atrained  it,  who  have  it  not  by  this  Re* 
veiation  of  God's  Spirit. 

The  certainty  of  which  Truth  is  fuch,  that  it 
hath  been  acknowledged  by  fome  of  the  moit  refined 
and  famous  of  all  forts  of  ProfeiTcrs  of  Chriftianity 
in  ail  Ages  -,  who  being  truly  upright-hearted,  and 
earnelt  feeders  of  the  Lord,  (  however  Hated  under 
the  disadvantages  and  epidemical  Errors  of  their 
feveral  Sects  or  Ages  )  the  true  Seed  in  them  hath 
been  anfwered  by  God's  Love,  who  hath  had  regard 
to  the  Good,  and  hath  had  of  his  Elect  Ones  among 
all,  who  finding  a  diftafte  and  difgult  in  all  other 
outward  Means,  even  in  the  very  Principles  and  Pre- 
cepts more  particularly  relative  to  their  own  Forms 
and  Societies,  have  at  lalt  concluded,  with  One  Voice^ 
That  there  was.  no  true  Knowledge  of  God,  but 
that  which  is  revealed  inwardly  by  his  own  Spirit. 
Whereof  take  thefe  following  Teftaonies  of  the 
Ancients,  i. 


Of  Immediate   Revelation.  21 


1.  "  It  is  the  inward  Matter  (  faich  Auguftme )  that 

"  teacbeth,  it  is  Chrtil  that  teacbeth,  it  is  Infpiratioh     Aug.  ex 

-"  that  teacbeth  :    Where  this  Infpiration  and  Unffion  I^dlhpif* 

"  is  warning,  it  is  in  vain  that  Words  from  without  are 

tl  beaten  in.     And  thereafter  ;  For  he  that  created  ur, 

"  and  redeemed  us,  and  called  us,  by  Faith,  and  dwell- 

"  etb  in  us  by  his  spirit,  ur.lefs  hefpeaketh  to  you  in- 

*c  wardly,  it  is  needlefs  for  us  to  cry  out. 

2.  ^  There  is  a  difference  (  faith  Clemens  Alrxan-  clem  Ale** 
cc  dritiusfbetwixt  that  which  any  one  faith  of  the  Truth,  i-  *•  Scio^ 
"  and  that  which  the  Truth  itfef,  interpreting  it f elf 
"faith..  A  ConjeSure  oj "Truth differed from  their  nth 

*'  itfelf',afpvilitudeofathingdiffrethjrom  the  thing 
*c  it /* if  \  lt  ts  one  thing  that  is  acquired  by  Exercife  and 
"  Difcipline  -,  ant  another  thing,  which  by  Power  and 
"  Faith.  Laftly,  the  fame  Clemens  faich,  Truth  is  , 
*'  neither  hard  to  be  arrived  at,  nor  is  it  impofjible  to 
H  apprehend  it,  for  it  is  mofl  nigh  unto  us,  even  in  our 
*c  Houfes,  as  the  mofl  wife  Mofes  hath  infmuated. 

3.  "  How  if  it  (faith  Tertullian)  that  f nee  the  Devil 
always  worketh,  and  fltrretb  up  the  Mind  to  Iniquity,  ^ertulfu^ 

"  that  the  Work  of  Godfbould  either  ceafe,  or  deftft  i®Wb.  dt  ve- 

"  all  ?     Since  for  this  end  the  Lord  did  J  end  the  Com-  Iai^il'- 

a  fort  er, that  becaufe  humane  Weaknefs  could  not  at  once  cap.  i. a 

tc  bear  all  things,  Knowledge  might  be  by  little  and  little 

"  directed  formed,  '& 'brought to  Perfetfion,  by  the  holy 

iC  Spirit,  that  Vicar  of  the  Lord.     I  have  many  things 

"  Yet  (faith  he  )  to  fpeak  unto  you,  but  ye  cannot 

u  as  yet  bear  them  $  but  when  that  Spirit  of  Truth 

"  (hall  come,  he  (hall  lead  you  into  all  Truth,  and 

<e  (hall  teach  you  thefe  things,  that  are  to  come.  But 

f  of  his  Work  we  havefpoken  above.    What  is  then  the 

"  Adminiflration  of  the  Comforter,  but  that  Difcipline 

a  be  derived,  and  the  Scriptures  revealed  ?  &c. 

4.  "  The  Law  ( faith  llicrom  )  isfpiritual,  and  there  merm.  E- 
tc  is  need  of  a  Revelation  to  understand  it,     And  in  his  ^;%1Jauhn' 
Epiltle  150,  to  Uedibia,   Queft.  10.  he  faith,   u  The 
t*  whole  Epiflle  to  the  Romans  needs  an  Interpretation, 

being  involved  info  great  Obfcuritics7  that]  or  the 
C  3  ci  under' 


u 


P  n 


PROPOSITION     II. 

^  under  fan  ding  fbereoj \  ue  need  the  help  of  the  holy 

u  Spirit,  who  through  the  Apoftle  dttfated  it. 

4.1      a.      5.   "  So  great  things  ( iaith  Athanftus  )  doth  our 

Incarnar.     cC  Saviour  daily  :  he  draws  unto  riety,  per/wades  unto 

VerDiDei.  c.  Vertue,  teaches  immortality,  excites  to  the  De fire  of 

cc  Heavenly  Things,  reveals  Knowledge  jrom  the  Father, 

w  mfpires  Povcer  againft  Death,  andjl)ews  h?njdf  un- 

"  to  every  one, 

6.  Qregpry  the  Great  upon  tliefe  Words  [  He  fiat! 

Hom  ?1?'  teach  you  all  things  ]  faith,  That  unlefs  the  fame  Spirit 

iipcta'tife'   "fit  upon  the  Heart  of  the  Hearer,  in  vain  is  the  Dtf- 

Gofpei.      ci  courje  0j  t}je  Doll  or '.  Let  no  Man  then  afcribe  unto 

cc  the  Man  that  that  teacheth,  what  he  underflandsjrom 

tc  the  Mouth  of  him  that  fpeaketh;  for  unlefs  he  that 

"  teacheth  be  within,  the  Tongue  of  the  Dottcr,  that's 

"  without,  labour etb  in  vain, 

i  riiAkx      7-  tyriflw  Alexandrinus  plainly  affirmeth,  u  That 

fSThefaiir.'  "  Men  know  that  Jefus  is  the  Lord  by  the  Holy  Gholt, 

lib.  I5-C3-  ct  no  otberwife,  than  they  who  tajic  Honey,  know  that  it 

Ci  isfwe-'t  even  by  its  proper  Quality, 

8.  "  Therefore,  (  faith  Bernard)  we  daily  exhort  you, 

Xernard.in  u  Brethren,  by Jpeechjhat ye  walk  the  ways  oftheHeaxt; 

piai.  84,      cc  ani  {j)at  y0ur  Souls  be  always  in  your  hands,  that  ye 

cc  may  hear  what  the  Lord  faith  in  you.    And  again, 

•   upon  thtfe  Words  of  the  Apoftle  [  Let  him  that  glo~ 

rteth,  glory  in  the  Lord  ]  "  With  which  threefold  Vice 

fct  (faith  he)  all  forts  of  Religious  Men  are  lefs  or  more 

<c  dangcroufly  ajfetled,  becaufe  they  do  net  fo  diligently 

"  attend  with  the  Ears  of  the  Heart,  to  what  the  Spirit 

"  of  Truth  {which flatters  none  )  inwardly f peaks. 

This  was  the  very  Balls,  and  main  Foundation, 
upon  which  the  Primitive  Reformers  walked. 
Luther,  in  in  his  Book  to  the  Nobility  of  Germany, 
tythtfits.    faiti^  ct  jjyis  is  ccnain^  j}m  m  ]\\an  can  7J7ake  bimfclf 

"  a  Do&or  of  the  Holy  Scriptures,  but  the  Holy  Spirit 
?'  alone.  And  upon  the  Magnifcat,he  faith,  "  No  Ma& 
cx  can  rightly  underfand  God,  or  the  Word  of  God,  un- 
tc  lefs  he  immediately  receive  it  from  the  Holy  Spirit ; 
"either  can  any  one  receive  it  from  the  Koly  Spirit, 

'em 


Of  Immediate  Revelation.  23 


u  except  be  find  it  by  Experience  in  himfelf;  and 
"  in  this  Experience  the  Holy  Ghoft  teacbetb,  a?  in 
"  bis  proper  School,  out  ofwbicb  School  nothing  is 
"  taught  but  meer  Talk. 

Philip  Melantlhon,  in  his  Annotations  upon  John  6.  m.  Me- 
"  H  bo  bear  only  an  outward  and  bodily  Voice,  bear  the  lanfthon. 
"  Creature  -,  but  God  is  a  Spirit,  and  is  neither  dif 
"  cerned,  nor  known,  nor  beard,  but  by  the  Spirit  ;  and 
!<  therefore,  to  hear  the  Voice  of  God,  to  fee  God,  is  *y  tha]^ 
ec  10  know  and  hear  the  Spirit.     By  the  Spirit  alone  cod  is 
"  God  is  known  and  perceived.  &nownj 

Which  alfo  the  more  Serious  to  this  Day  do  ac- 
knowledge, even  ail  fuch,  who  fatisfie  themfeives 
not  with  the  Superrlce  of  Religion,  and  ufe  it  not  as 
a  Cover  or  Art.  Yea,  all  thofo,  -who  .apply  them- 
feives effcflually  to  Chriftianity,  and  are  not  fatis- 
fied  until  they  have  found  its  effectual  Work  upon 
their  Hearts,  redeeming  them  from  Sin,  do  feel 
that  no  Knowledge  effe&ually  prevails,  to  the  pro- 
ducing of  this,  but  that  which  proceeds  from  the 
warm  Influence  of  God's  Spirit  upon  the  Heart, 
and  from  the  comfortable  fhining  of  his  Light  up- 
on their  Underftanding.  And  therefore  to  this 
purpofe  a  late  Modern  Author  faith  well,  (videlicet. 
Dr.  Smith  of  Cambridge,  in  his  SeleQ  Difcourfes  ) 
<c  To  feek  our  Divinity  meerly  in  Books  andWritings,  pr.  Smith 
"  is  to  feek.the  Living  among  the  Dead  $  we  do  but  in  gfl(S™^ 
"  vain  many  times  feek  God  in  thefe,where  his  Truth  cerni7^'° 
*'  is  too  often  not  fo  much  enfiirined  as  entombed.  n?*h-»iv*> 
61  Intra  te  qutre  Deum,  Seek  God  within  thine  own  n:ty' 
"  Soul  -,  He  is  belt  difcemed  yoifSttf  #$f  (  as  Plot  inns 
"  phrafeth  it)£y  an IntellellualToucb  of  'bim,  We  mull 
"fee  with  our  Eyes,  and  bear  with  our  tars,  and 
^  our  Hands  muft  handle  the  Word  of  Life,  (  to  ex- 
"  prefs  it  in  St.  John's  Words )  fat  •?  4ux^  <*£"2rws,  &c. 
"  The  Soul  itfelf  hath  itsSenfeas  well  as  the  Body. 
iC  And  therefore  David,  when  he  would  teach  us 
*c  to  know  what  the  Divine  Goodnefs  is,  calls  not 
*c  for  Speculation^  but  Senfetion  ;  Tafie,  andfeebow 


7^  PROPOSITION     II. 


u  good  the  Lord  is.    That  is  not  the  bell  and  trueit 
.    u  Knowledge  of  God,   which  is  wrought  out    by 
"  the  Labour  and  Sweat  of  the  Brain,  but  that  which 
"  is  kindled  within  us,   by  an  heavenly  Warmth  in 
iC  our  Hearts.     And  again,  :    There  is  a  Knowledge 
"  of  the  Truib,  as  it  is  in  Jefus^  as  it  is  in  a  ChnJU 
"  like  Nature  •,  as  it  is  in  that  fweet,  mild,  humble 
*'  and  loving  Spirit  of  Jefus,  which  fpreads  it  felf, 
"  like  a  Mo  rningStar,  upon  the  Spirits  of  good  Men, 
u  full  of  Light  and  Life.     It  profits  little  to  know 
*c  Chrift  himfelf  after  the  Flefh-,   but  he  gives  his 
<c  Spirit  to  good  Men,  that Jejrcheth  the  deep  things 
ct  oj  God.    And  again  :    It  is  but  a  thin  airy  Know- 
<c  ledge,  that  is  got  by  meer  Speculation,  which  is 
<c  uflier'd  in  by  Syllogifms  and  Demonimtions  *,  but 
"  that  which  fprings  forth  from  true  Goodnefs,  is 
<c  9*to>gov  n  ntai<m  •facSei&rf  (  as  Or igen  fpeaketh  )  It 
"  brings  Juch  a  Divine  Light  to  the  Soul,  as  is  more 
"  clear  and  convincing  than  any  Demonflration. 
A^fidp        §.  H]#  That  this  certain  and  undoubted  Method 
Knwldgl  of  the  true  Knowledge  of  God  hath  been  brought 
introduced  out  of  Ufe,  hath  been  none  of  the  Ieaft  Devices  of 
the  Devil,  to  fecure  Mankind  to  his  Kingdom.    For 
afrer  the  Light  and  Glory  of  the  Chriftian  Religion 
had  prevailed  over  a  good  Part  of  the  World,  and 
difpelled  the  thick  Mitts  of  the  Heathenifh  Doctrine 
of  the  Plurality  of  Gods,  he  that  knew  there  was 
no  Probability  of  deluding  the  World    any  longer 
that  way,  did  then  puff  Man  up  with  a  falfe  Know- 
ledge of  the  true  God-,  letting  him  on  work  to  feek 
God  the  wrong  way,  and   perfwading  him  to  be 
content  with  fuch  a  Knowledge  as  was  of  his  own 
acqui'ing,   and  not  of  God's  teaching.     And  this 
Device  hath   proved  the   more  fuccefsful,  becaufe 
accommodated  to  the  natural  and  corrupt  Spirit 
and  Temper  of  Man,  who  above  all  things  afteQs 
to  exalt  himfelf,   in  which  Exaltation,  as  God  is 
greatly  difhonoiired,  fo  therein  the  Devil  hath  his 
ipn4'}  who  is  noi  anxious  how  much  God  is  acknow- 
ledged. 


Of  Immediate   Revelation. 


ledg  d  in  Words,  provided  himfeif  be  but  always 
ferved  ^  he  maccers  not  how  great  and  Ivgh  Specu- 
lations the  Natural  Man  entertains  of  God,  fo  long 
as  he  ferves  his  Lufts  and  Patfions,  and  is  obedient 
to  his  evil  Suggeftiojis   and  Temptations.     Thus 
Christianity  is  become  an  Art,  acquired  by  humane  chrifitanU 
Science  and  Induttry,  as  any  other  An  or  Science  is \  2*11  t« 
and  Men  have  nor  only  affumed  unto  themfelves  the  Arh  ac~ 
Name  of  Christians,  but  even  have  procured  to  be  Tumtm* 
efteemed  as  Majlers  of  Cbrifliintty,  by  certain  Arti-  ScunceanQ 
ficial  Treks,  tho1  altogether  Strangers  to  the  Spirit  IilduPrlr 
and  Life  of  Jefus.     Bur  if  we  (hall  make  a  right  De- 
finition of  a  Cb/ifli^n,   according  to    the  Scripture, 
videlicet,  That  be  is  one  that  hath  the  Spirit,  and  is  Lcl 
by  it:  How  many  Chnflians,  yea,  and  of  thofe  great 
Majiers  and  Dotlors  oj  Christianity,   fo  accounted, 
fhall  we  juftly  diveft  of  that  noble  Tide  ? 

If  then  fuch  as  have  all  the  other  Means  of  Knoiv- 
ledge,  and  are  fufficiemly  ^earned  therein,  whether 
it  be  the  Letter  of  the  Scripture,  the  Traditions  of 
Churches,  the  Works  of  Creation  and  Providence, 
whence  they  are  able  to  deduce  ftrong  and  undeni- 
able Arguments  (which  may  be  true  in  themfelves) 
are  not  yet  tobeelteemed  Christians,  according  to  the 
certain  and  infallible  Definition  above  mentioned.0 
And  if  the   inward  and   immediate  Revelation  of    . 
God's  Spirit   in  the  Heart,   in  fuch  as  have  been 
altogether   ignorant  of  fome,  and  but  very   little 
skilled  in  others,  of  thefe  Means  of  attaining  Know- 
ledge, hath  brought  them  to  Salvation  -,  then  it  will  B  *„&& 
neceffmly  and  evidently  follow,  that  Inward  and  thn  is  the 
Immediate  Revelation  is   the  only  fure  and  certain  Yidlf'ST 
Way  to  attain  the  true  and  faving  Knowledge  ofiou. 
God. 

But  the  firft  is  true:  Therefore  the  laft. 

Now  as  this  Argument  doth  very  ltrongly  con- 
clude for  this  Way  of  Knowledge,  and  againlt  fuch 
a?  deny  it;  fo  herein  it  is  the  move  conliderable, 
feecaufe  the  FropofuionS;,  from  which  it  h  deduced, 

ai3 


'jrz6  PROPOSITION    II. 

-  '       " ' ■ 

are  fo  clear,  that  our  very  Adverfaries  cannot  deny 
them.  For,  as  to  the  firlt,  it  is  acknowledged,  that 
many  Learned  Men  may  be,  and  have  been,  damned. 
And  as  to  the  fecond,  who  will  deny  but  many 
illiterate  Men  may  be,  and  are,  faved  ?  Nor  dare 
any  affirm,  that  none  come  to  the  Knowledge  of 
God  and  Salvation  by  the  inward  Revelation  of  the 
Spirit,  without  thefe  other  outward  Means  ^  unlefs 
they  be  alfo  fo  bold  as  to  exclude  Abel,  Seib,  Noah, 

Noav*£!  Abraham,  Job,  and  all  the  holy  Patriarchs  from  true  ' 

i»jtanced.  Knowledge  and   Salvation. 

§.  IV.  I  would  however  not  be  underftood,  as  if 
hereby  I  excluded  thofe  other  Means  of  Knowledge, 
from  any  ufe  or  fervice  to  Man  $  it  is  far  from  me 
fo  to  judge,  as  in  the  next  Propofition,  concerning 
the  Scriptures,  fhall  more  plainly  appear.  The  Que* 
ition  is  not,  what  may  be  profitable  or  helpful  but 
•what  is  abfolutely  neceflary.  Many  things  may  con- 
tribute to  further  a  Work,  which  yet  are  not  that 
main  Thing  that  makes  the  Work  go  on. 

The  Sum  then  of  what  is  faid,  amounts  to  this, 

That  where  the  true  Inward  Knowledge  of  God  is, 

through  the  Revelation   of  his  Spirit,  there  is  all  -0 

neither  is  there  an  abfolute  neceihty  of  any  other. 

But  where  the   belt,  higheit,  and  moll  profound 

Knowledge  is,  without  this  there  is  nothing,  as  to 

.  the.  obtaining   the   great  End   of  Salvation.     This 

Truth1  is  very  effectually  confirmed  by  the  firlt  part 

of  the  Prppofition  it  felf,  which  in  few  words  com- 

prehendeth divers  unqueltionable  Arguments,  which 

1  (hall,  in  brief  fubfume. 

f.  Fir  ft,  That  there  is  no  Knowledge  of  the  Father  but 

by  the  Son, 

II.  Secondly,  That  there  is  no  Knowledge  of  the  Son,  but 

by  the  Spirit. 

III.  Thirdly,Tte  by  the  Spirit  God.  hath  always  revealed 

himfelf  to  His  Children. 
.  IV.         Fourthly,   Jhat^thefe  Revelations  were  the  formal 
Object  of  the -Saints  Fsjich. 

"  And 


l 


Of    Immediate  Revelation.  27 

-  i_, 

And  Laltly,  That   the  jame  continueth  to  be  the      V. 
Objt£t  of  the  S;ints  Faith  ro  this  D^y. 

Of  each  of  rhefe  I  fhall  ipeak  a  little  particularly, 
and  then  proceed  to  the  latter  Parr. 

§.  V.  As  to  the  firlt,  viz.    Thai  there  is  no  Know  Ajfnt  t 
ledge  of  the  Father  but  by  the  Son,  it  will  not  need  Froyed- 
much  Probation,  heingfounded  upon  the  Plain  Words 
of  Scripture,  and  is  therefoie  a  fit  Axedium  to  draw 
the  relt  or  our  Affertions  from. 
For  the  infinite  and  molt  wife  God,  who  is  the  Foun- 
dation, Root  &  Spring  of  all  Operation, harh  wrought 
all  things  by  his  Eternal  Word  and  Son.     This  is  that  John  1. 1% 
Word,  that  was  in  the  beginning  with  God,  and  was  2i  *' 
God j  by  whom  all  things  nere  made,  and  without  whom 
was  not  any  thing  'mtde  that  was  made.  This  is  that  Je* 
fits  Chnft,  by  whom  God  created  all  things,  by  whom^  and  Eph«  *§. 
jor  whom,  all  things  were  created,  that  are  in  Heaven  and 
in  Earth,  vifible  and  inviftble,  whether  they  be  Thrones, 
cr  Dc minions,  or  Principalities,  or  Powers,  Col.  1.16.. 
Who  therefore  s  called,  Thejirjl  born  oj  every  Crea- 
ture, Col.  t.  1?.     As  then,  that  infinite  and  incom- 
pre  henfible  Fountain  of  Life  and  Motion,  operateth 
in  the  Creatures,  by   his  own   Eternal   Word  and 
Power  -,  ib  no  Creature  has  accefs  again  unto  him, 
but  in  and  by  the  Son,  according  to   his  own   ex- 
prefs  Words,  No  man  knoueth  the  Father,  but  the  S  n, 
and  he  to  whemthe  Son  will  reveal  him,  Matth.  1 1.2 7. 
Luke  10.  22.     And  again,  he  himfelf  faith,  J  am  the 
Way,  the  Truth,  and  the  Lije  :  No  man  comeih  unto  the 
Father  but  by  me,  John  14.  69 

Hence  he  is  fitly  called  The  Mediator  betwixt 
God  and  Man  :  For  having  been  with  God  from  all 
Eternity,  being  himfelf  God,  and  alfo  in  time  par- 
taking of  the  Nature  of  Man  •,  through  him  is  the 
Gcodnefs  and  Love  of  God  conveyed  to  Mankind, 
and  by  him  again  Man  receiveth  and  partaketh  of 
thefe  Mercies. 

Hence  is  eafily  deduced  the  Probation  of  this  firft 
AIiertion3  tbd&j 

u 


28  PROPOSITION     II. 

If  no  Man  knoweth  the  Father  but  the  Son,  and- 
he  to  whom  the  Son  will  reveal  him  $  then  there  is 
no  knowledge  of  the  Father,  but  by  the  Son. 

But,  no  Man  knoweth  the  Father  but  the  Son. 

Therefore,  there  is  no  knowledge  of  the  Father 
but  by  the  Son. 

The  firft  part  of  the  antecedent  are  the  plain 
words  of  Scripture.-  The  confequence  thereof  is 
undeniable  5  except  one  would  fay,  that  he  hath 
the  knowledge  of  the  Father,  while  yet  he  knows 
him  nor  ^  which  were  an  abfurd  Repugnance. 

Again,  If  the  Son  be  the  Way,  the  Tru  h,  and 
the  Life,  and  that  no  Man  cometh  unto  the  Father 
but  by  him  5  then  there  is  no  knowledge  of  the  Fa- 
ther   but  by  the  Son. 

But  the  firft  is  true :  Therefore  the  laft. 

The  antecedent  are  the  very  Scripture  words,' 
The  confequence  is  very  evident :  For  how  can  any 
know  a  thing,  who  ufeth  not  the  way,  without 
which  it  is  not  knowable?  But  it  is  already  proved, 
that  there  is  no  other  way,  but  by  the  Son  >  fo  that 
whofo  ufes  not  that  way,  cannot  know  him,  neither 
come  unto  him. 
Xfert.  II.  §,  VI.  Having  then  laid  down  this  firft  Principle,' 
fnyed.  I  come  to  the  fecond,  viz.  That  there  is  no  Knowledge 
cfthe  Son  but  by  the  Spirit  ,  cr,  That  the  Revelation  of 
the  Son  of  God,  is  by  the  Spirit. 

Where  it  is  to  be  noted,  that  I  always  fpeak  of 
the  faving,  certain  and  neceffary  Knowledge  of  God, 
which  that  it  cannot  be  acquired  otherways  than 
by  the  Spirit,  doth  alfo  appear  from  many  clear 
Scriptures.  For  Jefus  Chrift,  in  and  by  whom  the 
Father  is  revealed,  doth  alfo  reveal  himfelf  to  his 
Difciples  and  Friends,  in  and  by  his  Spirit  5  as  his 
Manifeftation  was  fometimes  outward,  when  he 
teftified  and  witnefTed  for  the  Truth  in  this  World, 
and  approved  himfelf  faithful  throughout  :  So  be- 
ing now  withdrawn,  as  to  the  outward  Man,  he 
goth  teach  and  initruft  Mankind   inwardly,  by  his 

1  own 


Of  Iminedtate   Revelation.  29 


own  Spirit  ;  He  jlandetb  at  the  door  and  knocket\ 
and  vobofo  bcaretb  bis  Voice  and  openeth,  be  comes  in 
to  fuch,  Rev.  3.20.  Of  this   Revelation  of  Chrift 
in  him,  Paul  fpeaketh,  Gal,    1.  16.  in  which   he 
placeth    the  Excellency  of  his  Miniftry,  and   the 
Certainty  of  his  Calling.  And  the  Promife  of  Chrift 
to  his  Difciples,  Lo,  lam  witb  you  to  the  end  of  tbe 
World,   confirmed!  the  fame  thing-,  for  this  is  an 
inward  Prefence  and  Spiritual,  as  all  acknowledge.* 
But   what  relates  hereto  will  again  occur.    1  (hall 
deduce  the  Proof  of  this  Propofuion  from  two  ma- 
nifeft  places  of  Scripture:  The  firlt  is,  1  Cor.  1.  11,  ?mf^ 
12.  What  Man  knowetb  tbe  things  of  a  Man  fate  tbe 
Spirit  of  Man  which  is  in  him  ?  Even  Jo  tbe  things  of 
God  knowetb  no   Man,  but  tbe  Spirit  of  God.    Novo 
we  have  received  not  tbe  Spirit  of  the  World,  but  tbe 
Spirit  which  is  of  God,  that  we  might  know  tbe  things  The  Thin** 
which  are  freely  given  us  of  God.    The  Apoltle  in  the  f^^By* 
verfes  before,   fpeaking  of  the   wonderful  things  the  spirit 
which  are  prepared  for  the  Saints,  after  he  hath°-fGod- 
declared,  that  tbe  Natural  Man  cannot  reach  them, 
adds,   that  They   are  revealed  by  tbe   Spirit  of  God, 
Verf.  9,  10.  giving  this  reafon,  For  tbe  Spirit  fearcb- 
etb  all  things,  even  the  deep  things  of  God.    And  then 
he  bringeth  in  the  comparifon,  in  the  verfes  above- 
mentioned  very  apt,  and  anfwerable  to  our  Purpofe 
and   Do£hine,  that  as  the  things  of  a  Man  are  only 
known  by  the  Spirit  of  Man  -,  fo  the  ibings  of  God  are 
enly  known  by  tbe  Spirit  of  God :  That  is,  that  as  no- 
thing below   the  Spirit  of  Man  fas  the  Spirit  of 
Brutes,  or  any  other  Creatures)  can  properly  reach 
unto,  or  comprehend  the  things  of  a  Man,  as  being 
of  a  nobler  and  higher  Nature  5  fo  neither  can  the 
Spirit  of  Man.  or  the  Natural  Man,  as  the  Apofile 
in  the  14th  Verfe  fubfumes,  receive   nor   difcem 
the  things  of  God,  or  the  things  that  are  Spiritual, 
as  being  alfo  of  a  higher  Nature  5  which  the  ApofUe 
himfelf  gives  for  the  reafon,  faying,  Neither  can  be 
know  them  becaufethey  are  Spiritually  cufcemed.    So 

that 


7.o  PROPOSITION        II. 

that,  the  Apofiles  words  being  reduced  to  an  Ar- 
gument, do  very  well  prove  the  matter  under  De- 
bate,  thus: 

If  that  which  appertained  properly  to  Man,  can- 
not be  difcerned  by  any  lower  or  bafer  Principle, 
than  the  Spirit  of  Man  $  then  cannot  thefe  things, 
that  properly  relate  unto  God  andChrift,  be  known 
or  difcerned  by  any  lower  or  bafer  thing,  than  the 
Spint  of  God"  and  Chrilt. 

But  the  Firft  is  true  :  Therefore  alfo  the  Second. 
The  whole  ftrength  of  the  Aigument  is  contain- 
ed in  the  Apoftle's. words  before-mentioned  5  which 
therefore  being  granred,  I  fhall  proceed  to  deduce 
afecond  Argument,  thus  ; 

That  which  is  Spiritual,  can  only  be  known  and 
difcerned  by  the  Spirit  of  God. 

But  the  Revelation  of  Jefus  Chrilt,  and  the  true 
and  faving  Knowledge  of  him,  is  Spiritual : 

Therefore  the  Revelation  of  Jefus   Chrilt,  and 
the   true   and    faving   Knowledge  of  him,  can  on- 
ly   be    known    and   difcernei  by  the  Spirit    of 
God. 
The  other  Scripture  is  alfo  a  Saying  of  the  fame 
nTm^h     AP°ftle>   I  Cor-  l2-  1-  No  Man  can  fay,  that  Jefus  is 
Jri  clu    the  Lord,  but  by  the  Holy   Gboft.     The  Scripture, 
^jusLord,  which  is  full  of  Triidh,  and  anfwereth  full  well  to 
the  inlightned   Underftanding  of  the  fpiritual  and 
real  Chriitian,  may  perhaps  prove  very  ftran^e  to 
the  carnal  and  pretended  Follower   of  Chrilt,  ^hy 
whom   perhaps  it  hath  not  been  fo  diligently  re- 
marked.    Here  the   Apcftle  doth  fo  much  require 
the  Holy  Spirit,  in  the  things  that  relate  to  aChri- 
Itian,  that  he  positively  avers,  we  cannot  fo  much 
as  affirm  /(//^  to  be  the  Lord,  without  it  ^  which  inli- 
spwituai    nuates  no  iefs,  than  that  the  Spiritual  Truths  of  the 
J^/iJ^Gofpei  are  as  Lyes  in  the  Mouths  of  carnal  and  un- 
ircinJi   fpiritual  Men ;,  for  tho'in  themfelves  they  be'true,yet 
Men.        are  they  not  true,  as  to  them,  becaufe  not  known, nor 
uuexed  forth  in  and  by  that  Principle  and  Spirit  that 

©light 


Of  Immediate  Revelation.  31 


ought  to  direct  the  Mind,  and  actuate  it  $  in  fuch 
things  they  are  no  better  than  the  counterfeit  Re- 
prefentations  of  things  in  a  Comedy  •  neither  can  it 
be  more  truly  and  properly  called  a  real  and  true 
Knowledge  of  God  and  Chriit,  than  the  actings  of 
Alexander  the  Great,  and  Julius  Cafar,  &c.  if  now 
TranfaSed  upon  a  Srage,  might  be  called  truly  and 
really  their  doings,  or  the  Perfons  reprefenting  them 
might  be  faid  truly  and  really  to  have  conquered 
Afia,  and  overcome  Pompey,  &c. 

This  Knowledge  then  of  Chrift,  which  is  not  by 
the  Revelation  of  his  own  Spirit  in  the  Heart,  is 
no  more  properly  the  Knowledge  of  Chriit,  than  uUtU 
the  Pratling  of  a  Parrot ,  which  has  been  taught  a  Pr«ti™g*f 
few  words,  may  be  faid  to  be  the  Voice  of  a  Man  •>  a  arrau 
for  as  that,  or  fome  other  Bird,  may  be  taught  to 
found  or  utter  forth  a  rational  Sentence,  as  it  hath 
learned  it  by  the  outward  Ear,  and  not  from  any 
living  Principle  of  Reafon  actuating  it ;  So,  juft 
fuch  is  that  Knowledge  of  the  things  of  God,  which 
the  natural  and  carnal  Man  hath  gathered  from  the 
Words  or  Writings  of  Spiritual  Men,  which  are 
not  true  to  him,  becaufe  conceivecj  in  the  natural 
Spirit,  and  fo  brought  forth  by  the  wrong  Organ, 
and  not  proceeding  from  the  Spiritual  Principle  9 
no  more  than  the  words  of  a  Man,  acquired  by  Art, 
and  brought  forth  by  the  Mouth  of  a  Bird,  not  pro- 
ceeding from  a  Rational  Principle,  are  true,  with 
refpecT:  to  the  Bird  which  utters  them.  Where- 
fore from»this  Scripture,  I  (hall  further  add  this  Ar- 
gument : 

If  no  Man  can  fay  J  ejus  is  the  Lord,  but  by  the  Holy 
Ghoji,  then  no  Man  can  know  Jefus  to  be  the  Lord, 
but  by  the  holy  Gboft. 

Bur  the  Firtt  is  true:  Therefore  the  Second. 

From  this  Argument  there  may  be  another  de- 
duced, concluding  in  the  very  terms  of  this  AiTer- 
tion  :  thus, 

If 


32  PROPOSITION    II. 


Ifno  Man  can  know  J  ejus  to  be  the  Lord  but  by  the 
lioly  Ghnfi)  then  there  can  be  no  certain  Knowledge 
or  Revelation  of  him  but  by  tlqe  Spirit. 

But  the  Firft  is  true,  therefore  the  Second. 
Jipn.in.      §.  VII.    The  Third  thing  affirmed,  is,  That  by  the 
Spirit  God  always  revealed  himjelj  to  his  Children. 

For  making  appear  the  Truth  of  this  AlTertion, 
it  will  be  but  needful  to  con  fid  er  God's  manifelting 
himfelf  towards,  and  in  relation  to  his  Creatures, 
from  the  beginning,  which  refolves  it  felf  always 
herein.     The  firft  Step  of  all  is  afcribed  hereunto 
by  Mofes ,  Gen.  i.  2.    And  the  Spirit  of  God  moved 
upon  the  Face  of  the  Waters.     I  think  it  will  not  be 
denied,  that  God's   Converfe  with  Man,  all  along 
That fleve-  from  Adam  to  Mofes,  was  by  the  Immediate  Mani- 
^'"^■>feltarion  of  his  Spirit;   And  afterwards,   through 
tfGod.     the  whole  Tra£l  of  the  Law,  he  fpake  to  his  Chil- 
dren nootherways^  which,  as  it  naturally  folio  w- 
eth  from  the  Principles  above  proved,  fo  it  cannot 
be  denjed,  by  fuch  as  acknowledge  the  Scriptures 
of  Truth   to  have   been   written  by  the   Infpi ra- 
tion of  the  Holy  Ghoft  :   For  thefe  Writings,  from 
Mfes  to  Malady,  do  declare,  that  during  all  that 
time,  God  revealed  himfelf  to  his  Children  by  his 
Spirit. 
Ohjecl.       B-ut  if  any  will  objeel,  That  after  the  Difpenjatioti 
of  the  Law,  God's  Method  of f peaking  was  altered. 
I   anfwer  :    Firft,    That  God  fpake  always  im- 
Anfw.     mediately  to  the  Jews,  in  that  he  fpake  always  im- 
mediately  to   the    Jiigh-Priejl   from   betwixt   the 
Cberubims  5  wThof,  when  he  entered  into  the  holy  of 
$Ar,num    holies,  returning,   did  relate  to  the  whole  People 
Sana°rum  the  Voice  and^Will   of  God,    there   immediately 
revealed.    So  that  this  immediate  Speaking  never 
ceas'd   in  any  Age. 

Secondly,  From  this  immediate  Fellowship  were 

none  (hut  out,  who  earneftly  fought   after,    and 

,  waited  for   |t  5    in   that   many,   befides  the   H.gh*, 

Vneji,  who  were  not  fo  much  as  o£the  Kindred  of 

Levi  4 


Of  Immediate  Revelation.  33 


Levi,  nor  of  the  Prophets,  did  receive  it  and  fpeak 
from  it  -,  as  it  is  written,  Aumb.  1 1.  25.  where  the 
Sp  rii  is  faid  to  have  re  fed  upon  the  Sevt  nty  Elders  j  Now  pmt 
which  Spirit  alio  reached  unto  two  that  were  not  out  from 
in  the  Tabernacle,  but  in  the  Camp^  whom  when  SaJjST 
fome  would  have  forbidden,  Mojes  would  not,  but  re  tovjbip. 
ioyc^d,wiJhingthat  allihe  Lord's  People  were  Prophet^ 
and  that  he  would  put  his  Spirit  upon  them,  verf.  29. 

This  is  alio  confirmed  A  eh.  9.  Where  the  Elders 
of  the  people,  after  their  re  urn  from  Captive y, 
■when  they  began  to  fanftifie  themfelves  by  Fitting 
and  Prayer  j  in  which,  numbering  up  the  many  Mer- 
cies of  God  towards  their  Fathers,  they  fay,  verfe 
20.  Ihou  gaveli  a/Jo  thy  good  Spirit  to  i/jhuu  them  ^ 
and  verfe  30.  let  many  Tears  did f  the u  j orb ear\  and 
teflifie  again  ft  them  by  thy  Spirit  in  thy  "Prophets.  IVI  any 
are  the  Sayings  of  Spiritual  David,  to  this  purpofe, 
as  Pfalm  51.  11,  12.  Take  not  thy  holy  Spirit  jrom  me  \ 
uphold  we  with  thy  jree  Spirit.   Pialm  193.7.  Whither 

full  I  go  from  thy  Spirit  ?  Hereunto  doth  the  Pro- 
Tjet  Ifaiah  aferibe  the  credit  of  his  Teftimony, 
faying,  chap.  48.  v.  16.  And  now  the  Lord  God  and 
bis  Spirit  huthjent  me.  And  that  God  r.vealed  him- 
felf  to  his  Children  under  the  New  Telia.ment,  to 
wit,  to  the  Apoftles,  Evangelifts,  and  Primitive 
Difciples,  is  confeffed  by  all.  How  far  now  this 
yet  continueth,  and  is  to  be  expected,  comes  here- 
after to  be  fpoken  to. 

§.  VIII.  The  fourth  thing  affirmed,  is,  That-  thefe  Ajfert.W* 
Revelations  were  the  Ob)  eft  of  the  Saints  Faith  of  old. 

This  will  eafily  appear  by  the  definition  of  Faith,  v     A 
and  confidering  what  its  O!  je£l  is;  For  which  we 
fhall  not  dive  into  the  curious  and  various  Notions 
of  the  School-Men,  but  ttay  in  the  plain  ajjd  poll- 
live  words  of  the  Apoltle  Paul,   who,  Heb.  11.  de- 
fcribes  it  two  ways.    Faith  (faith  he  )  is  thefulftince  Whatv  itb 
cf  things  hoped  for,  and  the  Evidence  oj  things  not  fee  n  :  is? 
Wh'rch,  as  the  Apoltle  illuftrateth  it  in  the  iame 
Chapter  by  many  Examples,  is  no  other  but  a  firm 

D  and      . 


U  PROPOSITION    II. 

and  certain  Belief  of  the  Mind,  whereby  it  reflethy 
and  in  a  knfe  pojfejfetb  theSubftance  of  fome  things 
hoped  for,  through  its  Confidence  in  the  Promife 
of  God  :  And  thus  the  Soul  hath  a  molt  firm  Evi- 
dence, by  its  Faith,  of  things  not  yet:  feen  nor  come 
to  pals.  The  Object  of  this  Faith,  is  the  Promife, 
Word,  or  Teflimony  of  God,  fpeaking  in  the  Mind. 
Hence  it  hath  been  generally  affirmed,  That  the 
rhe0r-on  Object  of  Faith  is  Deus  Loquens,  &c.  that  is,  God. 
of  Faith,  Speaking,  &c.  Which  alfo  is  manifeft  from  all  thofe 
Deus  lo-  Examples,  deduced  by  the  Apoftle  throughout  that 
whole  Chapter,  whole  Faith  was  founded  neither 
upon  any  outward  Teftimony,  nor  upon  the  Voice 
or  Writing  of  Man,  but  upon  the  Revelation  of 
'God's  Will,  manifeft  unto  them,  and  in  them  *  as 
in  the  Example  of  Noah  ver.  7.  thus,  By  FaitbNoah 
being  warned  oj  God,  of  things  not  feen  asyst,  moved 
with  J  ear,  prepared  an  Ark  to  thefavingofbis  Houfe\ 
by  the  which  be  condemned  the  World,  arid  became  Heir 
of  the  Right  eoufnefs  which  is  by  Faith.  What  was  here 
wT  the  Objea  of  AW/s  Faith,  but  God  fpeaking  unto 
him  ?  He  had  not  the  Writings  nor  Prophefyings  of 
any  going  before,  nor  yet  the  Concurrence  of  any 
Church  or  People,  to  ftrengthen  him  ^  and  yet  his 
Faith  in  the  Word,  by  which  he  contradicted  the 
whole  World,  faved  him  and  his  Houfe.  Of  which 
alfo  Abraham  is  let  forth  as  a  lingular  Example,  be- 
Abraham'*  ing  therefore  called  the  Father  of  the  Faithful,  who 
Fanh.  |s  faj3  agair:jl  b0pe  to  have  bePeved  in  hope -fin  that  he 
not  only  willingly  forfook  his  Father's  Country  not 
knowing  whither  he  wen1:,  in  that  he  believed  con- 
cerning the  coming  of  Ifaac,  though  contrary  to 
natural  probability  ^  but  above  all,  in  £hat  he  re- 
filled not  to  offer  him  up,  not  doubting  but  God 
was  able  to  raife  him  from  the  Dead -,  of  whom 
it  is  faid,  That  in  Ifaac  fhall  thy  Seed  be  called.  And 
lalt  of  all,  In  that  he  refted  in  the  Promife,  that  his 
Seed  fhould  PciTefs  the  Land,  wherein  himfelf  was 
but  a  Pilgrim,  and  which  to  them  was  not  to  be 

fulfilled 


Of  Immediate  Revelation. 


fulfilled  while  divers  Ages  after.  The  Object  of 
Abraham's  Faith,  in  all  this,  was  no  other  but  in- 
ward and  immediate  Revelation,  or  God  fignifying 
his  Will  unto  him  inwardly  and  immediately  by  his 
Spirit. 

But  becaufe,  in  this  part  of  the  Pro^biition,  we 
made  alfo  mention  of  external  Voices,  Appearances 
and  Dreams  in  the  Alternative,  I  think  alfo  fit  to 
fpeak  hereof,  what  in  that  refpefct,  may  be  object- 
ed 5  to  wit, 

That  thofe,  who  found  their  Faith  novo  7/ pon  Immediate  ObjecT:;- 
and   Objective  Revelation,  ought  to  have  alfo  outward 
Voices  or  Vijtons,  Dreams  or  Abearance  sj  or  it. 

It  is  not  denied,   but  God  made  ufe  of  the  Mini-  £nrw 
(try   of  Angels,  who  in   the  appearance  of  Men,      -* 
fpake  outwardly  to  the  Saints  of  old,  and  that  htrheMmU 
did  alfo  reveal  fome  things  to  them  in  Dreams  and  ^ffa'C 
Vilions  5  none  of  which  we  will  affirm  to  be  ceafed.  i?.gin*bi 
fo  as    to  limit  the  Power   and  Liberty  of  God,  in  'fij^™™' 
manifelting    himfelt   towards  his    Childern.     But  °the  Saints 
while  we  are  confidering  the  Object  of  Faith,  we  °foU-      . 
mult  not  Hick  to  that  which  is  but  Circumftantially 
and   Accidentally  fo,  but  to  that  which  is  Univer- 
sally  and   Subftantially   fo.  - ;  ■ 

Next  again,    We  mult  diftinguifh  betwixt  that 
which  in    it   felf  is  fubject  to  doubt  and  delufion, 
and  therefore   is  received  for  and  becaufe  of  ano- 
ther $  and    that  which  is  not  fubjeel:  to  any  doubt, 
but  is  received  limply  for,  and   becaufe  of  it  felf, 
as   being    'Prima  Veritas,  the  very  Firft  and  Original 
Truth.     Let  us  then  conlider  how,  or  how  far  thefe    • 
outward-Voices,  Appearances  and  Dreams,  were  the 
Object  of  the  Saints  Faith;  Was  it  becaufe  they^'f*- 
were  limply  Voices,  Appearances  or  Dreams  ?  Nay,  vreams 
certainly,  we    know,   and  they  were  not   ignorant,  andmjion^ 
that   the'  Devil    can   form   a    found  of  words,  and 
convey  it  to  the  outward   Ear^  that  he  can  ealily 
deceive  the  outward   fenfes,  by  making    things  to 
appear,  that  are  not.    Yea,  do  we  not  fee  by  daily 
D  2  Experience, 


56  PROPOSITION    II. 


Experience,  that  the  Jugglers  and  Mountebanks  can 
do  as  much  as  all  thar,  by  their  Legerdemain  «,  God 
,  forbid  then,  that  the  S  lints  Faith  fhould  be  founded 
upon  fo  fallacious  a  Foundation,  as  Man's  outward 
and  fallible  Senfes.  What  made  them  then  give 
credit  to  thefe  V'fions  ?  Certa  nly  nothing  elfe  but 
the  fecret  Teftimony  of  God's  Spirit  in  their  Hearts, 
alluring  them  thar  the  Voices,  Dreams  and  Vifions 
jvere  of  and  frofri  God.  Abraham  believed  the 
Angels  \  hue  who  told  him  that  thefe  Men  were 
Angels?  We  mult  not  think  his  Faith  then  was 
built  upon  his  outward  Senfes  $  but  proceeded  from 
the  fecret  Perfwafion  of  God's  Spirit  in  his  Heart. 
This  then  muft  needs  be  acknowledged  to  be  ori- 
g:  ally  and  principally  the  object  of  the.  Saints 
Faith  5  without  which  there  is  no  true  and  certain 
Faith,  and  by  which  many  times  Faith  is  begotten 
and  ftrengthened,  without  any  of  thefe  outward  or 
vifible  Helps  •,  as  we  may  obferve  in  many  Paflages 
of  the  Holy  Scripture,  where  it  is  only  mentioned, 
And  God  /aid,  &c.  And  the  Word  of  the  Lord  came 
uino   fuch  and-  fuch,  faying,  &c. 

Object.  But  if  any  one  fhould  pertinacioufly  affirm,  That 
this  did  import  an  outward  audible  Voice  to  the  Carnal 
Ear. 

Anfw.  I  would  gladly  know,  what  other  Argument  fuch 
a  one  could  bring  for  this  his  Affirmation,  faving 
his   own   fimple  Conjecture.     It  is  faid  indeed,  The 

„T    r  .  .    Spirit  witneffeth  w  tb  our  fpirit ;  but  not  to  our  out- 

?le  Spirit        r        ,    -r-  ri  n  •        X  a       1  V      •  1         o      •     •  C 

f Peah  to     ward  Ears,  Rom    8.   16.     And  feeing  the  Spirit  or 
thi!-^it7^  God  is  within  us,  and  not  without  us  only,  it  fpeaks 
t*ih7out-  to  our  fpiritual,  and  not  to  our  bodliy  Ear.     There- 
at.       fore  j  fee  n0  rcafon,  where  it's  fo  often  faid  in  Scrip- 
ture,  The  Spirit  faid,  moved,  hindered,  called  fuch  or 
fuch  a  one,  to  do  or  forbear  fuch  or  fuch  a  thing, 
t1  a    any   have   to   conclude,   that  this  was  not  an 
Inward  Voice  ro    the  Ear  of  the  Soul,  rather  than 
an  Outward   Voice   to  the  Bodily   Ear.     If  any  be 
otherwife  minded,  let  them,  if  they  can,  produce 

their 


Of  Immediate   Revelation.  3  7 

their  Arguments,  and  we  may  further  confider  of 
them. 

From  all  then  which  is  above  declared,  I  il  all 
deduce,  an  Argument  to  conclude  the  Probation  of 
this  AiTertion,  thus : 

That  which  any  one  firmly  believes,  as  the  ground 
and  foundation  of  his  Hope  in  God,  and  Life  Eternal, 
is  the  formal  ObjeS  of  his  Faith. 

But  the  inward  and  immediate  Revelation  of 
Gods  Spirit,  fpeaking  in  and  uno  the  Saints,  was 
by  them  believed,  as  the  ground  and  foundation  of 
their  Hope  in  God,  and  Life  Eternal. 

Therefore  thefe  inward  an  immediate  Revela- 
tions were  the  formal  O;  je£t  of  their  Faith. 

§.  IX.  That  which  now  cometh  under  Debate,  is,  Afert.  v. 
what  we  alTerted  in  the  laft  place,  to  wit,  That  the  *roye<i- 
fame  continueth  to  be  the  Ob j eft  oj  the  Saints  Faith  unto 
this  day.    Many  will  agree  to  what  wehavefaid 
before   who  differ  from  us  herein. 

There  is  neverthelefs  a  very  firm  Argument  con- 
firming the  Truth  of  this  AiTertion,  included  in  the 
Proportion  itfelf,to  wit,  That  the  Ob ,e ft  of  the  Saints 
Faith  is  the  fame  in  all  Ages  thd*  he  Id  j  on  h  under  divers 
Adminiflrations.  Which  I  fhall  reduce  to  an  Argu- 
ment, arid  prove  thus  : 

Fir  ft,  Where  the  Faith  is  one,  the Ob je 'ft  of  the  Faith 
is  one. 

But    the  Faith   is  one  :  Therefore,  &c. 

That  the  Faith  is  one,  is  the  exprefs  words  of 
the  Apoltle,  Eph.  4.  ?.  who  placeth  the  one  haitb 
with  the  one  God  •,  importing  no  lefs  than,  that  to 
affirm  two  Faiths,  isasabfurdastoaffirm  two  Gods. 

Moreover,   if  the  Faith  of  the  Ancients  were  not 
one  and  the  fame  with  ours  i.e.  agreeing  in  SubUance 
therewith,  and  receiving  the  fame  definition,  it  bad  rj)e  fn\tj, 
been  impertinent  for  the  Apoltle,  Heb.  11.   to  have  °f:*^\ 
illuftrated  the  definition  of  our  Faith,  by  the  Ex-  Jff'tjJ 
amples  of  that   of  the  Ancients,  or  to  go  about  xof*m.9»itb 
move  us  by  the  Example  of  Abraham,  if  Abrahims ol 

D  3  fcuth 


q8  P  R  O  P  O  S  I  T  I  O  N     II. 


Faith  were  different  in  nature  from  ours.  Nor  doth 
hence  any  Difference  arife,  becaufe  they  believed  in 
Chriit,  with  refpett  ro  his  Appearance  outwardly  as 
future*  and  we,  as  already  appeared  :  For,  neither 
did  they  then  fo  believe  in  him  to  come,  as  not  to 
feel  him  prefent  with  them,  and  witnefshim  near-, 
feeing  the  Apoltle  faith,  They  all  drank  of that  J fir i~ 
tual  Rock  which  followed  them,  which  Rock  was  Chrifl. 
Nor  do  we  fo  believe  concerning  his  Appearance 
pair,  as  not  alfo  to  feel  and  know  him  prefent  with 
us,  and  to  feed  upon  him  h  except  Chrifl  (  faith  the 
Apoltle  )  be  in  you,  ye  are  Reprobates :  So  that  both 
our  Faith  is  one,  terminating  in  one  and  the  fame 
thing.  And  as  to  the  other  Part  or  Confequence  of 
the  Antecedent,  to  wit,  That  the  Objeclis  one,  where 
the  Faith  is  one\  the  Apoltle  alfo  proveth  it  in  the 
forecited  Chapter,  where  he  makes  all  the  Wor- 
thies of  old,  Examples  to  us.  Now  wherein  are 
they  linkable,  but  becaufe  they  believed  in  God  ? 
And  what  was  the  Object  of  their  Faith,  but  in- 
ward and  immediate  Revelation,  as  we  have  before 
proved?  Their  Example  can  be  no  Ways  applicable 
to  us,  except  we  believe  in  God,  as  they  did}  that 
is,  by  the  fame  Object.  The  Apoltle  clears  this 
yet  further  by  his  own  Example,  Gal.  i.  16.  where 
he  faith,  Sofoon  as  Chrifl  was  revealed  in  him,  he  con- 
futed not  with  Fief)  and  Blood,  but  forthwith  believed 
and  obeyed.  The  fame  Apoltle,  Heb.  13.7.8.  where 
he  exhortet!^  the  Hebrews  to  follow  the  Faith  of  the 
Eiders,  adds  this  Reafon,  Confidering  the  Fnd  of  their 
Conversation,  ft  Jus  Chrifl,  the  fame  to  d^y,  yeflerday, 
and  for  ever :  Hereby  notably  inflnuating,  that  in, 
the  Obje£t  there  is  no  alteration. 
ObjeCt.  If  any  objeit  the  Diverf/y  of  Ahninifiration  : 
Anfw.  I  anfwer  *  That  altereth  not  at  all  the  QbjecT: :  For 
the  fame  Apoltle  mentioning  this  Diverfity  three 
rimes,  1  Cor.  12.4,  5,  6.  centereth  always  in  the 
fame  Object  the  fame  Spirit,  the  lame  Loid,  the 

fame  God. 

But 


Of  Immediate  Revelation.  39 


But  further,  If  the  Objeft  of  Faith  were  not  one 
and  the  fame,  both  to  us  and  to  them,  then  it  would 
follow,  that  we  were  to  know  God  fome  other  way, 
than  by  the  Spirit. 

But  this  were  abfurd  :  Therefore,  &c. 

Laftly,  This  is  moft  firmly  proved  from  a  com- 
mon and  received  Maxim  of  the  School- men,  to 
wit,  Omnis  alius  fpecificatur  ab  objetto,  Every  Act  is 
ipecified  from  its  ObjeG;  From  which  ( if  it  be 
true,  as  they  acknowledge  $  tho5  for  the  fake  of 
many,  I  fhall-not  recur  to  this  Argument,  as  being 
too  nice  and  Scholaltick^  neither  lay  I  much  Itrefs. 
upon  thofe  kind  of  Things,  as  being  that  which 
commends  not  the  Simplicity  of  the  Gofpel )  If  the 
Objeft  were  different,  the  Faith  would  be  different 
alfo. 

Such  as  deny  this  Propofition  now  a  days,  ufe 
here  a  Diftinftion  ^  granting,  that  God  is  to  be  known 
by  his  Spirit^  but  again  denying,  that  it  is  Immediate 
or  Inward^  but  in  and  by  the  Scriptures,  in  which  the 
Mind  of  the  Spirit  (as  they  fay  J  being  fully  and  amply 
expreffed,  we  are  thereby  to  know  God,  and  be  led  in 
all  things. 

As  to  the  Negative  of  this  AfTertion,  That  the 
Scriptures  aTe  not  fufficient,  neither  were  ever  ap- 
pointed to  be  the  adequate  and  only  Rule,  nor  yet 
can  guide  or  direft  a  Chriftian,  in  all  thofe  things 
that  are  needful  for  him  to  know,  we  (hall  leave 
that  to  the  next  Propofition  to  be  examined.  W  hat 
is  proper  in  this  place  to  be  proved,  is,  That  Chrt* 
fiians  now  are  to  be  led  inwardly  and  immediately  by  the 
Spirit  of  God,  even  in  the  fame  Manner  (  iW  it  be- 
fall not  to  many  to  be  led  in  the  fame  Meafure  )  as 
the  Saints  were  of  old. 

§.  X.  I  fhall  prove  this  by  divers  Arguments ^^ 
and  firft  from  the  Promife  of  Chrift  in  thefe  Words,  \e  ud  i,y 
John  14.  16.  And  I  will  pray  the  Fatherland  he  will  j;;^ 
give  you  another  Comforter,  that  he  may  abide  with  you  manner  a$ 
jor  ever.     Verf.  17.  Even  the  Spirit  of  Truth,  whom  ^jf*" 

D  4  the  J  /' 


rtt, 


4o  P  R  0  P  0  S  I  T  I  0  N     II. 

the  World  cannot  receive,  becaufe  itfeetb  bim  not,  nei- 
ther An  owe  ib  bint-,  but  ye  know  bim,  jor  bedwelletb  with 
you,  and  Jhall  be  in  you.  Again,  Verf.  26.  But  the 
Comjcrter,  which  is  the  Holy  Gboft,  whom  the  Father 
will  fend  in  my  Name,  he  Jhall  teach  you  all  things,  and 
bring  aH  things  to  your  Rem,  mbrance  {  and  16.  13.  But 
when  the  Spirit  oj  Truth  Jhall  come,  he  Jhall  lead  you 
inio  all  Truth:  For  he  Jhall  not  f peak  oj  himjelj  -,  but 
whatfoever  he  Jliall  hear,  he  Jhall  f peak,  and  jhall  de- 
clare unto  you  things  to  come.  We  have  here  firlr, 
who  this  is,  and  that  is  divers  ways.expreffed,  to 
wit,  The  Comforter,  the  Spirit  of  Truth,  the  Holy 
Gboft,  the  Sent  of  the  Father  in  the  ~Name  of  Cbriji. 
And  hereby  is  fufficiently  proved  the  fottifhnefs 
of  thofe  Socinians,  and  other  carnal  Chriftians,  who 
neither  know  nor  acknowledge  any  Internal  Spirit 
or  Power,  but  that  which  is  rneerly  Natural,  by 
Which  they  fufficiently  declare  themfelves  to  be  of 
the  World,  who  cannot  receive  the  Spirit,  be- 
caufe they  neither  fee  him,  nor  know  him.  Second- 
ly, Where  this  Spirit  is  to  be,  He  dwclleth  with  you, 
and  Jhill  be  in  you.  And,  Thirdly,  What  his  Work 
is,  He  Jhall  teach  you  all  things,  and  bring  all  things 
to  your  Rf  membrance,  and  guide  you  into  all  Truth, 

oScywei   vffJti   eis   wot  caw   x%v    ci\v)§iia>v . 

Query  i.        As  to  the  Firft,  Molt  do  acknowledge  that  there 
Whoisthis'ls   notnin?  elfe  underltood,   than   what  the  plain 
Comforter*  words    fign^fie :    Which  is  alfo   evident   by   many 
other  places  of  Scripture,  that  will  hereafter  occur  ^ 
neither  do  I  fee,   how  fuch  as   affirm   otherways, 
egn    avoid    Blafphemy:  For   if  the  Comforter,    the 
Holy  Gboft,  and  Spirit  of  Truth,  be  all  one  with  the 
Scriptures,  then  it  will  follow  that  the  Scriptures 
Nonfenftcai are  God,   feeing  it  is  true  that  the  Holy  Ghoft  is 
Cc°esfromthe ^°&'     If  tnfft  Mens  Reafoning  might  take  place, 
Sodnhns   wherever    the   Spirit   is  mentioned,  in  relation    to 
the  scrip-  the   Saints,  thereby  might  be  truly  and  properly 
turcs  being  underftood    the  Scriptures:    Which,   what   a  non- 
the  spirit.  fenflcal  Monlter  it  would  make  of  the  Chriftian  Re- 
ligion, 


Of   Immediate  Revelation.  41 

ligion,  will  eafily  appear  to  all  Men.  As  where  it 
is  faid,  A  Nan  if e flat  ion  of  the  Spirit  is  given  to  every 
Man  to  prfit  withal*  it  might  be  r^nder'd  .thus, 
A  Manifeftation  of  the  Scnpures  is  given  to  every 
Man  to  profic  withal  5  what  notable  Senfe  this 
would  make,  and  what  a  curious  Interpretation, 
let  us  confider  by  the  fequ  1  of  the  fame  Chapter, 
I  Cor.  12.  9,  10,  11.  To  another  the  Gifts  oj  healings 
by  the  Jam e  Spirit  •,  to  anoth  r,  the  working  oj  Mira- 
cle s^  &c.  But  all  tbefe  worketh  that  one  and  the  felf 
fame  Spirit,  dividing  to  every  Manjeverahy  as  he  will. 
What  would  now  thefe  e,reat  Matters  of  Reafon, 
the  Socinians,]u&ge,;f  we  fhould  place  theScriptures, 
here  inltead  of  the  Spirit?  Would  it  anfwer  their 
Reafon,  which  is  the  great  Guide  of  their  Faith? 
Would  it  he  good  and  found  Reafon  in  their  Lo- 
gical Schools,  to  affirm  that  the  Scripture  divideth 
feverally,  as  it  will,  and  giveth  to  fome  the  Gijt  of 
(Healing,  to  others  the  working  oj  Miracles  ?  If  then 
this  Spirit,  a  Manifeftation  whereof  is  given  to 
every  Man  to  profit  withal,  be  no  other  than  that 
Spirit  oj  Truth,  before-mentioned,  which  guide th  into 
all  Truth,  this  Spirit  of  Truth  cannot  be  the  Scrip- 
ture. I  could  infer  an  Hundred  more  Abfurdities 
of  this  kind,  upon  this  fottifh  Opinion-,  but  what 
is  faid  may  fuffice.  For  even  fome  of  themfelves, 
being  at  times  forgetful,  or  afh^med  of  their  own 
Do&rine,  do  acknowledge,  that  the  Spirit  of  God 
is  another  thing,  and  diftinft  from  the  Scriptures, 
to  Guide  and  Influence  the  Saints. 

Secondly,  That  this  Spirit  is  inward,  in  my  opi-  Query  II. 
nion,    needs   no    Interpretation,   or    Commentary,  uhere  is 
He  dwelleth  with  you,  and  Jhall  be  in  you.    This  In-  his  */4fe* 
dwelling  of  the  Spirit  in  the  Saints,  as  it  is  a  thing 
molt  needful  to  be  known  and  believed  5  fo  is  it  as 
pofitively  aliened  in  the  Scripture,  as  any  thing  elfe 
can  be.     IJ  fo  he  that  the  Spirit  of  God  dwell  in  you, 
faith  the  Apoftle  to  the  Romans,  chap.  8.  9.  And  again, 
Know  ye  not  that  your  Body  is  the  Temple  oj  the  Holy 

GhoJf9 


42  PROPOSITION     II. 

Ghoft,  i  Cor.6.19.  And  that  the  Spirit  of  God  dwelletb 
in  you  ?  1  Cor.  3. 16.  Without  this  the  Apoftie  rec- 
konethno  Man  a  Chriftian.  If  any  Man  (  faith  he) 
have  not  the  Spirit  of  Ch  rift,  he  is  none  of  his.  Thefe 
Words  immediately  follow  thofe  above  mentioned, 
out  of  the  Epiltle  to  the  Ro?7ians,  But  ye  are  not 
in  the  Flefh,  if  Jo  be  the  Spirit  of  God  dwell  in  you. 
The  Spirit  The  Context  of  which  fheweth,  that  the  Apoftie 
vithin,the  reckoneth  it  the  main  Token  of  a  Ghriitian,  both 
tf'acbri"  Poficively  and  negatively;  For  in  the  former  Verfes, 
fiian.  he  (heweth  how  the  carnal  Mind  is  Enmity  againfi 
God,  and  that  fuch  as  are  in  the  T/</7;  cannot  pleaje 
him.  Where  fubfuming,  he  adds  concerning  the 
Romans,  that  they  are  not  in  the  Flefh,  if  the  S^hxt 
oFGoi  dwell  in  them.  What  is  tfvJs  but  to  affirm, 
that  they  in  whom  the  Spirit  dwells,  are  no  longer 
in  the  Flefh,  nor  of  thofe  who  pleafe  not  God, 
but  are  become  Chriftians  indeed  ?  Again,  in  the 
next  Verfe  he  concludes  negatively,  that,  lj  any  Man 
have  not  the  Spirit  of  Ghrilt,  he  is  none  oj  his ;  that  is, 
he  is  no  Chriftian.  He  then  that  acknowledges 
himfelf  ignorant,  and  a  Stranger  to  the  Inward 
In-being  of  the  Spirit  of  Chrift  in  his  Heart,  doth 
thereby  acknowledge  himfelf  to  be  yet  in  the  Car- 
nal Mind,  which  is  Enmity  to  God  5  to  be  yet  in 
the  Flefh,  where  God  cannot  be  pleafed  ;  and  in 
fhort,  (  whatever  he  may  otherways  know  or  be- 
lieve of  Chrift,  or  however  much  skilled  or  ac- 
quainted with  the  Letter  of  the  Holy  Scripture  ) 
not  yet  to  be  (  notwithftanding  all  that )  attained 
to  the  leaft  Degree  of  a  Chriftian  •,  yea,  not  once  to 
have  embraced  the  Chiiftian  Religion.  For  take 
but  away  the  Spirit,  and  Chriftianity  remains  no 
more  Chriftianity,  than  the  dead  Carcafs  of  a  Man, 
when  the  Soul  and  Spirit  is  departed,  remains  a 
Man  5  which  the  Living  can  no  more  abide,  but  do 
bury  out  of  their  Sight  as  a  noifom  and  ufelefs 
thing,  however  acceptable  it  hath  been,  when 
3&uated  and  moved  by  the  Soul,  Laftly,  Wbdt* 
i:  Joe  vet 


Of   Immediate  Revelation.  45 

foever  is  Excellent,  wbatfoever  is  Noble,  whatsoever  is: 
iVortby^wbatfoever  is  Defirable  in  the  Chriltian  Faith, 
is  afcribed  to  this  Spirit  -,  without  which  it  could  no 
more  fubfift,  than  the  outward  World  without  the 
Sun.  Hereunto  have  all  true  Chriftians,  in  all  Ages, 
attributed  their  Strength  and  Life.  It  is  by  this 
Spirt,  that  they  avouch  themfeives  to  have  been 
converted  to  God,  to  have   been  redeemed  from 

!  the   World,   to   have   been    ftrengthened  in  their 
Weaknefs,  comforted  in  their  Afflictions,  confirm- 
ed in  their  Temptations,  imboldened  in  their  Suf- 
ferings, and  triumphed   in  the   midft  of  all  their 
Perfections,     Yea,     The     Writings    of  all   true 
Chriltians  are  full  of  the  great  and  notable  Things,  and*™*-' 
which   they  all   affirm  themfeives  to  have  done,  by  M  <*&* 
the   Power,  and  Vertue,  and  Efficacy  of  this  Spirit  Hfn  }*% 
of  God  working  in  them.    It  is  the  Spirit  that  quick-  «™  p<j- 
neib,  John  6.  33.     Ic  was  the  Spirit  that  gave  tbem{l^u-x^ 
Utterance,  A  £ts  2.  4.  It  was  the  Spirit  by  which  Ste-  all  As?*, 
fiben  fpake,  That  the  Jews  were  not  able  to  refifl,  A£ts 
6.  ic.     It  is  fuch  as  walk  after  the  Spirit,  that  receive 
no  Condemnation,  Rom.  8. 1.'    It  is  the  Law  of  the  Spi- 
rit that  makes  free,  verf.  2.     It  is  by  the  Spirit  of  God 
dwelling  in  us,  that  we  are  redeemed  from  the  Flefh, 
andfromjbe  Carnal  Mind,  verf.  9.     It  is  the  Spirit  of 
Chrift  dwelling  in  us, that  quickneth  our  mortal  Bodies, 
verf.  11.     It  is  through  this  Spirit,  that  the  deeds  of 
the   Body  are  mortified,  and  Life  obtained,  verf.  13. 
It  is   by  this   Spirit  that  we  are,  adopted,  and  cry 
ABBA  Father,  verf.    15.     It  is  this  Spirit  that  bear- 
eih  vcitnefs  with  cur  fpirit  that  we  are  the  Children 
of  God,  verf.  16.     It  is  this  Spirit  that  helpeth  our  In- 

firmities,  and  maketb  Inter  cefjion  for  us,  with  Groan- 
rngs  which  cannot  be  uttered,  verf.  26.  It  is  by  this 
Spirit  that  the  glorious  Things  which  God  hath 
laid  up  for  us,  which  neither  outward  Ear  bath  beard , 
nor  outward  Eye  bath  fe en,  nor  the  Heart  of  Man  con- 
ceived, by  all  his  reafonings,  are  revealed  unto  us, 
1  Cor  2.  93 10.     It  is  by  this  Spirit,  that  both  Wi/dom 

and 


44  PROPOSITIONS. 

and  Knowledge,  and  Faith, and  Miracles,  and  Tongues, 
and   Prophecies,  are   obtained,    r   Cor.  12.  8,9,10. 
It  is  by  this  Spirit,  that  we  are  all  Baptized  into  one 
Body,  verf.    13.     In  fhort,   wnat  thing  relating  to 
the  Salvation   of  the  Soul  and  to  the   Life  of  a 
Chriftian,   is   rightly   performed,  or  effe£lualiy  ob- 
tained, without  it  ?  And  what  (hall  I  more  fay? 
For  the  time  would  fail    me,   to  tell  of  all  thofe 
things,  which  the  Holy  Men  of  Old  have  declared ; 
and   the  Saints  of  this  day,  do  witnefs  themfelves 
to  enjoy,  by   the  Vertue  and   Power  of  this  Spirit 
dwelling  in  them.     Truly  my    Paper  could  not  con- 
tain thofe  many  Teftimonies,  whereby  this  Truth 
is  confirmed  ^    wherefore,   befides  what   is  above- 
mentioned  out  of  the   Fathers,  whom  all  pretend 
to  Reverence,  and  thofe  of  Luther  and  Melantlhon, 
I  (hall  deduce  yet  one  obfervable  Teltlmony  out  of 
Calvin,  becaufe  not  a  few  of  the  Followers  of  his 
Doctrine  do  refufe  and  deride  (  and  that  as  it  is  to 
be  feared,  becaufe   of  their  own  Non-experience 
thereof  )  this  way  of  the  Spirit's  In-dwelling,  as 
uncertain  and   dangerous  $   that  fo,  if  neither   the 
Teltimony  of  the   Scripture,  nor  the  Sayings  of 
others,  nor  right  Reafon  can  move  them,  they  may 
at  lealt  be  reproved  by  the  Words  of  their  own  Ma- 
il er,  who  faith  in  the  third  Book  of  his  Inliitutions, 
Cup.  2.  on  this  wife  • 

"  But  they  alledge,  it  is  a  bold  Prefumption  for  any 

the^Neceffi'  "  to  pretend  to  an  undoubted  Knowledge  of  God?  s  Will  ^ 

ty  of  the    "which  (faith  he)  Ifhould  grant  unto  them,  if  we 

dwelling  '  "  (hould  afcribe  fo  much  to  our  felves,  as  to  fubjecl: 

U  us.        "  the  Incomprehenfible  Counfel  of  God  to  the  rafh- 

"  nefs  of  our  Underftandings.    But  while  we  fimply 

"  fay,  with  Paul,  that  we  have  received  not  the  Spirit 

"  of  this  World,  but  the   Spirit  which  is  oj  God  •,  by 

*•  whofe  Teaching  we  know  thofe  things  that  are 

"  given  us  of  God  :    What  can  they  prate  againft 

6C  it,  without    reproaching  the  Spirit  of  God?  For 

«'  if  it  be  a  horrible  Sacriledge  to  accufe  any  Re- 

u  velatioa 


Of   immediate  .Revelation.  45 

"  velation  coming  horn   him,  either   of  a  Lye,  of 
"Uncertainty  or  Ambiguity,  in  afTerting  its  Cer- 
"  tainiy,  wherein  do  we  offend  >     But  they  cry  out, 
"  That  it  is  not  without  great  Temtnty,  that  we  dare 
"  fo  boafl  of  the  Spirit  of  Chrift.     Who  would  believe 
"that  the  Sottifhnefs  of  thefe  Men  was  fo  great, 
"  who  would  he  efteemed  theMafters  of  the  World, 
"  that  they  fhould  fo  fail  in  the  firft  Principles  of 
"  Religion  >   Verily  I  could  not  believe  it,  if  their 
"own  Writings  did  not  teltify  fo  much.     Paul  zq- 
"  counts  thofe  the  Sons  of  God,  who  are  a£led  by  the 
"  Spirit  of  God  ^  but  thefe  will  have  the  Children  of 
"  Godacfed  by  their  own  Spirits,  without  the  Spi- 
"  rit  of  God.     He  will  have  us  call  God  Father,  the 
"  Spirit  dictating  that  Term  unto  us,  which  only 
*'  can  witnefs  to  our  Spirits,  that  we  are  the  Sons 
"  of  God.    Thefe,  though  they  ceafe  not  to  call 
*c  upon  God,   do  neverthelefs  demit  the  Spirit,  by 
"  whofe  guiding  he  is  rightly  to  be  called  upon. 
"  He  denies  them  to  be  the  Sons  of  God,  or  the  Ser- 
vants of  Chrift,  who  are  not  led  by  his  Spirit  ^ 
"  but  thefe  feign  a  Chriftianity  that  needs  not  the 
<fc  Spirit  of  Chrilt.    He  makes  no  Hope  of  the  blef- 
**  fed  Refurre£lion,unlefs  we  feel  the  Spirit  refiding 
"inus^  but  thefe  feign  a  Hope  without  any  fuch 
"  afeeling.   But  perhaps  they  will  anfwer,  that  they 
"  deny  not  but  that  it  is  necefTary  to  have  it,  only 
"  of  Modefty  and  Humility  we  ought  to  deny  and 
"  not  acknowledge  it.    What  means  he  then,  when 
"  he  commands  the  Corinthians  to  try  them/elves,  if 
"  they  be  in  the  Faith  ^  to  examine  themj (elves,  whe- 
"  ther  they  have  Chrift,  whom  whofoever  acknow- 
"  ledges  not  dwelling  in  him,  is  a  Reprobate  ?    By 
tc  the  Spirit  whichhe  hath  given  us, tilth  fohn, we  know 
cc  that  he  'abide+h  in  us.     And  what  do  we  then  elfe 
"  but  call  in  queftion  Chrift  his  Promife,  while  we 
"  would  be  elteemed  the  Servants  of  God,  wiihout 
"  his  Spirit,which  he  declared  he  woulApour  out  upon 
u  all  his  ?   Seeing  thefe  things  are  the  firft  grounds 

"  of 


46  P  R  O  P  O  S  I  T  I  O  N     II. 

"  of  Piety,  it  is  miferable  Blindnefs  to  accufe  Chri- 

f^ounhe  cc  ftians  of  Pride?  becaufe  they  dare  glory  of  the 

Vrefence,     "  Prefence  of  the  Spirit  $  without  which  glorying, 

fymlft    "Christianity  it  felf  could  not  be.    But  by  their 

teafe.        "  Example  they  declare,  how  truly  Chrift  fpake, 

"  faying,    That    his  Spirit  was  unknown    to  the 

"  World,  and  that  thofe  only  acknowledge  it,  with 

"  whom  it  remains.     Thus  far  Calvin. 

If  therefore  it  be  fo,  Why  fliould  any  be  fo  foolifh, 
as  to  deny,  or  fo   unwife,  as  not  to  feek  after  this 
Spirit,  which  Chrift  hath  promifed  fhall  dwell  in 
his  Children  ?   They  then  that  do  fuppofe  the  In- 
dwelling and  leading  of  his  Spirit  to  be  ceafed, 
mult  alfo  fuppofe  Chriftianity  to  be  ceafed,  which 
cannot  fubfift  without  it. 
Query  ill.     Thirdly,  What  the  Work  of  this  Spirit  is,  is  partly 
mat  is  the  before  (hewn,  which  Chrift  comprifeth  in  two  or 
tSwt0/***  three  things?  Fie  «>///  guide  you  into  all  Truths  He 
will  teach  you  all  things,  and  bring  all  things  to  your 
John  16.13.  remembrance.     Since  Chrift  hath  provided  for  us  fo 
*n   x*  2  •  g00d  an   Inftruftor,  what  need  we   then   lean  ib 
much  to  thofe  Traditions  and  Commandments   of 
Men,  wherewith  fo  many  Chriflians  have  burthened 
themfelves?  What  need  we  fet  up  our  own  carnal 
. .  and  corrupt  Reafon  for  a  Guide  to  us,  in  Matters 
$he  Guide*  fpiritual,  as  fome  will  needs  do  ?    May  it  not  be 
complained  of  all  fuch,  as  the  Lord  did   of  old, 
concerning  [frael,  by  the  Prophets,  Jer.  2.  1 3.  For  my 
People  have  committed  two  Evils,  they  have  forfaken 
me,  the  Fountain  of  Living  Waters-,  and  hewed  them  out 
Citterns,  broken  Cifterns.  that  can  hold  no  Water?  Have 
not   many  forfaken?  Do  not  many  deride  and  re- 
jecl:  this  Inward  and  Immediate  Guide,  this  Spirit, 
that  leads  into  all  Truth  5  and  caft  up  to  themfelves 
other  ways,  broken  ways  indeed,  which  have  not  all 
this  while  brought  them  out  of  the  Flefh,  nor  out  of 
the  World,  nor  from  under  the  dominion  of  their 
own  Lulls,  and  finful  Attentions-,  whereby  Truth, 
which  is  only  rightly  learned  by  this  Spirit,  is  fo 
much  a  Stranger  in  the  Earth?  Frona 


Of  Immediate  Revelation.  47 


From   all  then  that   hath  been  mentioned,  con- 
cerning this  Promife,  and  thefe  Words  of  Chrift,  it 
will  follow,  That  Chriftans  are  always  to  be  led  <*perpetu*t 
inwardly  and   immediately   by  the  Spirit  oFGod^cS* 
dwelling  in  them  $  and  that  the  fame  is  a  Handing church  *n* 
and  perpetual  Ordinance,  as  well  to  the  Church  in  Ti0p'e* 
general  in  all  Ages,  as  to  every  individual  Member 
in  particular  $  as  appears  from  this  Argument: 

The  Promife s  of  Chrift  to  his  Children  ate  Yea 
and  Amen,  and  cannot  fail,  but  mult  of  neceflity 
be   fulfilled 

But  Chrift  hath  promifed,  That  the  Comforter,  the 
Holy  Ghoft,  the  Spirit  oj  Truth,  fhall  abide  with  his 
Children  for  ever,  (hall  dwell  with  them,  fhall  be 
in  them,  fhall  lead  them  into  all  Truth,  fhall  teach 
them  all  things,  and  bring  all  things  to  their  Re- 
membrance. 

Therefore,  The  Comforter*  the  Holy  Ghoft,  the 
Spirit  of  Truth,  his  abiding  with  his  Children,  ©V. 
is  Yea  and  Amen,  Slc. 

Again:  Mo  Man  is  redeemed  from  the  Carnal 
Mind,  which  is  at  Enmity  with  God,  which  is  not 
fubjeft  to  the  Law  of  God,  neither  can  be :  No 
Man  is  yet  in  the  Spirit,  but  in  the  Flefh,  and  can- 
not pleafe  God,  except  he  in  whom  the  Spirit  of 
God  dwells. 

But  every  true  Chriftianis  (inmeafure)  redeemed 
from  the  Carnal  Mind,  is  gathered  out  of  the  En- 
mity, and  can  be  fubje£t  to  the  Law  of  God*  is 
out  of  the  Flefh,  and  in  the  Spirit,  the  Spirit  of 
God  dwelling  in  him. 

Therefore  every  true  Chriltian  hath  the  Spirit 
of  God  dwelling  in  him. 

Again :  Wbofoevcr  hath  not  the  Spirit  of  Chrift,  Is 
7ione  of  his ;  that  is,  no  Child,  no  Friend,  no  D/fciple 
of  Chrift. 

But  every  true  Chriltian  is  a  Child,  a  Friend,  a 
Vifciple  of  Chrift. 

Therefore  every  true  Chriltian  hath  the  Spirit  of 
Chrift.  More- 


48  P  R  O  P  O  S  I  T  I  O  N     II. 

Moreover:  Whofoever  is  the  Temple  of  the 
Holy  Ghojt,  in  him  the  Spirit  of  God  dwelleth  and 
ab-deth. 

But  every  true  Chriftian  is  the  Temple  of  the 
Holy  Ghjl. 

Therefore  in  every  true  Chriftian  the  Spirit  of 
God  dwelleth  and  abideth. 

But  to  conclude  :  He  in  whom  the  Spirit  of  God 
dwelleth,  it  is  not  in  him  a  lazy,  dumb,  ufelefs 
thing-  but  it  moveth,  aftuateth,  governeth,  in- 
ItruQeth,  and  teacheth  him  all  things,  whatfoever 
are  needful  for  him  to  know  h  yea,  biingeth  all  things 
to  his  remembrance. 

But  the  Spirit  of  God  dwelleth  in  every  true 
Chriitian  .- 

Therefore  the  Spirit  of  God  leadeth,  inftrufteth, 
and  teacheth  every  true  Chriitian,  whatfoever  is 
needful  for  him  to  know. 
q,.  o.        §.  XI.  But  there  are  fome  that  will  confefs,  That 
^  '  the  Spirit  doth  now  lead  and  influence  the  Saints,  but 
that  he  doth  it  only  fubjettwely,  or  in  a  blind  manner ', 
1  by  inlightening  their  Underftandir/gs,  to  underjland and 
believe  the  Truth  delivered  in  the  Scriptures \  but  not 
at  all  by  prefenting  thofe  Truths  to  the  Mindy  by  way 
of  Objetf,   and  this  they  call,  Medium  incognitum 
Ajjenuendi,  as  that,  of  whofe  working  a  Man  is  not 
fenfible. 
Anfw.         This  Opinion,  though  fomewhat  more  tolerable 
than  the  former,  is  neverthelefs  not  altogether  ac- 
cording to  Truth,  neither  doth  it  reach  the  fulnefs 
of  it. 
uirg.  i.  i.  Becaufe  there  be  many  Truths,  which  as  they 

are  applicable  to  particulars,  and  individuals,  and 
molt  needful  to  be  known  by  them,  are  in  no  wife  to 
be  found  in  the  Scripture,  as  in  the  following  Pro- 
%        p(flt  on  (hall  be  fhewn. 

t  Bcfides,  the  Arguments  already  adduced  to  prove, 
'    that  the  Spirit  dorh  not  only  fubj eft ively  help  us  to 
dilcern  Truths,  elfewhere  delivered,  but  alfo  ob- 
jectively 


Of  Immediate   Revelation. 


49 


jettively  prefent  thofe  Truths  to  our  Minds.  For 
that  which  teacheth  me  all  things,  and  is  given  me 
for  that  end}  without  doubt  prefents  thole  things 
to  my  mind,  which  it  teacheth  me.  It  is  not  faid, 
//  jhall  teach  you  bow  to  understand  thofe  things  that 
are  written  -,  but,  It  Jhall  teach  you  all  things.  Again, 
That  which  brings  all  things  to  my  Remembrance, 
mull  needs  prefent  them  by  way  of  Object  ^  elfe  it 
were  improper  to  fay,  It  brought  them  to  my  Re- 
membrance 5  but  only,  that  it  helpeth  to  remember 
the  Objects  brought  from  elfewhere. 

My  iecond  Argument  fbali  be  drawn  from  the  Arg.  il 
Nature  of  the  New  Covenant  -,  by  which,  and  thofe 
that  follow,  I  (hall  prove  that  we  are  led  by  the 
Spirit,  both  Immediately  and  Objectively.  The  Na- 
ture of  the  New  Covenant  is  exprefled  in  divers 
places;    And 

Fir  ft,  If  a.  $9.  i\.    As  for  me,  this  is  my  Covenant  Proof  L 
with  them,  faith  the  Lord,  My  Spirit  that  is  upon  thee, 
and  my  Words  which  J  have  put  into  thy  mouth \Jhali  not 
depart  out  of  thy  mouth,  nor  out  of  the  Mouth  of  thy 
Seed,  nor  out  of  the  mouth  of  thy  Seed's  Seed,Jaith  the 
Lord,  from  henceforth  and  for  ever.     By  the  latter  ?hcUid* 
part  of  this,  is  fufficiently  exprefled  the  Perpetuity  ings+fthi 
and  Continuance  of  this  Promife,  h  Jhall  not  depart,  Sfmt' 
faith  the  Lord,  from  henceforth  and  for  ever.     In  the 
former  part  is  the  Promife  it  felf,  which  is  the  Spirit 
of  God  being  upon  them,  and  the  Words  of  God 
being  put  into  their  Mouths. 

Firtt,  This  was  Immediate,  for  there  is  no  men- 1 1^^.. 
tion  made  of  any  Medium-,  he  faith  not,  I  (hall  by  ateiy. 
the  Means  of  fuch  and  fuch  Writings  or  Books, 
convey  fuch  and  fuch  Words  into  your  Mouths -,  but 
My  Words,  I,  even  I,  faith  the  Lord,  Jhall  put  into 
your  Mouths. 

Secondly,  This  mult  be  ObjeHively  \  for  (the  Words  2.Ob- 
put  into  the  Mouth)  are  the  Object  prefented  by  him.  i^'^J' 
He  faith  nor,  The  Words  which  ye  fhall  fee  written,     . 
my  Spirit  fhall  only  enlighten  your  Underltandings 

E  10 


^  50    PROPOSI  T  I  0  N    II. 

to  aflenr  unto  5  but  pofitively,  My  Words  which  I 
have  put  into  thy  Mouthy  &c.  From  whence  I  Ar- 
gue thus  : 

Upon  whomfoever  the  Spirit  rernaineth  always, 
and  putteth  words  into  his  Mouth,  him  doth  the 
Spirit  teach  Immediately,  Objeffively,  and  Continually* 

But  the  Spirit  is  always  upon  the  Seed  of  the 
Righteous,  and  putteth  Words  into  their  Mouths, 
neither  departeth  from  them  ; 

Therefore  the  Spirit  teacheth  the  Righteous  Im- 
mediate ly,  Obje [lively,  and  Continually. 
Tmf  i,  Secondly,  The  Nature  of  the  New  Covenant  is  yet 
more  amply  expelled,  Jer.  31-33.  whichis  again 
repeated  and  re-afferted  by  the  Apoltle,  Heb.  8. 
10,  11.  in  thefe  words,  For  this  is  the  Covenant  that 
}  will  make  with  the  Houfe  of  \frael,  after  thofe  days, 
faith  the  Lord,  I  will  put  my  Laws  into  their  Minds, 
and  write  them  in  their  Hearts,  and  I  will  be  to  them  a 
God,  and  they  fjjall  be  to  me  a  Feople.  And  they  fm  1 1 
not  teach  every  Man  his  Neighbour,  and  every  Man  his 
Brother,  faying,  Know  the  Lord  •  for  they /hall  all  know 
me  from  the  lea  ft  to  the  greateji. 

The  Objeft  here  is' God's  Law  placed  in  the 
Heart,  and  written  in  the  Mind  -,  from  whence 
they  become  God's  People,  and  are  brought  truly 
to  know  him. 

tenu  V-    Gofpel :  The  Law  before  was  outward,   written  in 

to7"arde   Tabies  of  Stone  ^  but   now  is   inward,  written  in 

anliTward  the  Heart  :  Of  old  the  People  depended  upon  their 

Uve.         Prielts  for  the  Knov;  ledge  of  God,   but  now  they 

have  all  a  certain  and  fenfible  Knowledge  of  Him  ; 

concerning  vvhicli,   Auguftin  fpeaketh  well,  in  his 

Book  De Literati?  Spirit u  5  from  whom  Aquinas  firft 

of  all   feems  to  have  taken  occafion  to  move  this 

Qiieftion,  Whether  the  New  Law  be  a  written  Law,  or, 

an  Implanted  Law?  Lexfcripta,  vclLexindita  i  W  hich 

he  thus  refoives,    Affirming,  That  the  New  Law,  or 

Gof pelvis  not  properly  a  Law  written,  as  the  Old  was  but 

Lex 


Of  Immediate  Revelation.  51 

Lex  Indira,  an  Implanted  Law  ^  and  that  the  old  Law 
was  written  without, but  the  new  Law  is  written  within^ 
on  the  Table  of  the  Heart. 

How  much  then  are  they  deceived,  who  inftead 
of  making  the  Gofpel  preferable  to  the  Law,  have  rheGofpei 
made  the  Condition  offuch  as  are  under  the  Gof-  Vifpfnfa- 
pel  far  worfe  2  For  no  doubt  it  is  a  far  better,  and  Tin™™* 
more  defirable  thing,  to   converfe  with ;  God  Imme-  *ban  that 
diately,  than  only   Mediately,  as  being  a  higher  and  °JtheLu»' 
more  glorious   Difpenfation  :  And  yet  thefe  Men 
acknowledge,   that  many   under   the  Law,  had  Im- 
mediate Converfe  with  God,  whereas  they  now  cry- 
it  is  ceafed. 

Agafn,  Under  the  Law  there  was  the  Holy  of 
Holies,  into  which  the  High  Prielt  did  enter,  and 
received  the  Word  of  the  Lord  immediately  from  be- 
twixt the  Cherubims,  fo  that  the  People  could  then 
certainly  know  the  Mind  of  the  Lord  h  but  now, 
according  to  thefe  Men's  Judgment,  we  are  in  a  far 
worfe  Condition,  having  nothing  but  the  outward 
Letter  of  the  Scripture,  toguefs  and  divine  from  * 
concerning  one  Verfe  of  which,  fcarce  two  can  be 
found  to  agree.  But  Jefus  Chrift  hath  promifed  us 
better  things  ( tho'  many  are  fo  unwife,  as  not  to 
believe  him  )  even  to  guide  us,  by  his  own  unerring 
Spirit,  and  hath  rent  and  removed  the  Vail,  where- 
by not  only  one,  and  that  once  a  Year,  may  enter  ^ 
but  all  of  us  at  all  times  have  accefs  unto  him  ^  as 
often  as  we  draw  near  unto  him  with  pure  Hearts, 
he  reveals  his  Will  to  us  by  his  Spirit,  and  writes 
his  Laws  in  our  Hearts.  Thefe  things  then  being 
thus  premifed  5  J  argue, 

Where  the  Law  of  God  is  put  into  the  Mind,  and 
written  in  the  Heart,  there  the  Object  of  Faith,  and 
Revelation  of  the  Knowledge  of  God  is  inward,  im- 
mediate and  objetlive. 

But  the  Law  of  God  is  put  into  the  Mind,  and 
written  in  the  Heart  of  every  True  Chriftian,  un- 
der the  new  Covenant. 

E  3  Therefore 


PROPOSITION     II, 


Therefore  the  Object  of  Faith,  and  Revelation 
of  the  knowledge  of  God  to  every  True  Chriftian, 
is  inward,  immediate  and  objective. 

The  ajjumption  is  the  exprefs  Words  of  Scripture  : 
The  Proportion  then  mult  needs  be  true,  except  that 
which  is  put  into  the  Mind,  and  written  in  the  Hearty 
were  either  not   inward,  not  immediate,  or  not  ob- 
jetfive,  which  is  moft  abfurd. 
.       ,jt      §.  XII.  The  third  Argument  is  from  thefe  Words 
Arg-      •  0f  John,    i  John  2.  ver.  27.  But  the  Anointing,  which 
■    }'e  have  received  of  him,   abideth  in  you,  and  ye  need 
i*gr™om-n°t  that  any  Man  teach  you:  but  as  the  fame  Anoint- 
nitndedas-  ing  teacheth  you  of  all  things,  and  is  Truth,  and  no 
Lye,  and  even  as  it  hath  taught  you,  yefhall  abide  in 
him. 
It  Firft,  This  could  not  be  any    fpecial,    peculiar, 

or  extraordinary  priviledge,  but  that  which  is  com- 
mon to  all  the  Saints,  it  being  a  general  Epiltle, 
directed    to  all  them  of  that  Age. 
2.  Secondly,   The  Apoltle  propofeth  this  Anointing 

in  them,  as  a  more  certain  Touch-ftone  for  them 
to  difcern  and  try  Seducers  by,  even  than  his  own 
Writings  $  for  having  in  the  former  verfe  faid, 
that  he  had  Written  forne  things  to  them,  concern- 
ing fuch  as  Seduced  chem,  he  begins  the  next 
verfe,  But  the  Anointing,  6cc.  and  ye  need  not  that 
any  Man  teach  you,  &c.  which  infers,  that  ha- 
ving faid  to  them  what  can  be  faid,  he  re- 
fers them  for  all  to  the  inward  Anointing,  (which 
teacheth  all  things )  as  the  molt  firm,  conftant,  and 
certain  Bull-wark,  againlt  all  Seducers. 
3.  And  Laftly,  That  it  is  a  lairing   and   continuing 

Lasting,  thing  5  the  Anointing  which  abideth  •,  if  it  had  not 
been  to  abide  in  them,  it  could  not  have  taught 
them  all  things,  neither  guided  them  againlt  all 
hazard.     From  which  I  argue  thus: 

He  that  hard  an  Anointing  abiding  in  him,  which 
teacheth  him  all  things,  fo  that  he  needs  no  Man 
to  teach  him,  hath  an  inwatd,and  immediate  Teach- 
er, 


Common. 


Certain. 


Of   Immediate  Revelation.  53 

er,  and  hath  fome  things  inwardly  and  immediate- 
ly  Revealed  unto  him. 

But  the  Saints  have  fuch  an  Anointing: 

Therefore,  £9V. 

I  could  prove  this  Doctrine  from  many  more 
places  of  Scripture,  which  for  brevity's  fake  I  omit^ 
and  now  come  to  the  fecond  part  of  the  Proposition, 
where  the  Objections  ufually  formed  againit  it  are 
anfwered. 

§.  XIII.  The  moft  ufual  is,  That  tbefe  Revelations  Oh]e&. 
are  uncertain. 

But  this  befpeaketh  much  Ignorance  in  the  Op-  Anfw. 
pofers-,  for  we  diitinguifh  betwixt  the  The/is  and 
the  Hypothecs,  that  is,  betwixt  the  Proportion  and 
Suppofition.  For  it  is  one  thing  to  affirm,  that  the  true 
and  undoubted  Revelation  of  God's  Spirit,  is  certain  and 
infallible  $  and  another  thing  to  affirm,  that  this  or 
that  particular  Peribn,  or  People,  is  led  infallibly 
by  this  Revelation,  in  what  they  Speak  or  Write, 
becaufe  they  affirm  themfelves  to  be  fo  led,  by  the 
inward  and  immediate  Revelation  of  the  Spirir. 
The  firft  is  only  by  us  afTerted,  the  latter  may  be  cal- 
led in  queftion.  The  queltion  is  not,  who  are,  or 
are  not  fo  led  ?  But  whether  all  ought  not,  or  may 
not  be  fo  led  ? 

Seeing  then,  we  have  already  proved,  that  Chrift  ^J'Sfe 
liath  promifed  his  Spirit  to  lead  his  Children,  and  thTsfrit's 
that  every  one  of  them  both  ought,  and   may  be^^/tc 
led  by    it  5  If  any  depart  from  this  certain  Guide, 
In  Deeds,  and  yet  in  Words  pretend  to  be  led  by 
it  into  things,  that  are  not  good,  it  will  not  from 
thence  follow,  that  the  true  guidance  of  the  Spirit  is 
uncertain,  or  ought  not  to  be  followed,  no  more  than 
it  will  follow,  that  the  Sun  fheweth  not  light,  be- 
caufe a  Blinci  Man,  or  one  who  wilfully  fhuts  his 
Eyes,  falls  into  a  Ditch  at  Noon  day  for  want  of 
Light ;  or  that  no  Words  are  fpoken,   becaufe  a 
Deaf  Man  hears  them  not:   or  that  a  Garden   full 
§f  fragrant  Flowers  has  no  fweet  fmcll,  becaufe  he 

E  3         ,i  that 


54  PROPOSITION    II.   

that   has  loft  his  Smelling,  doth  not  Smell  it  $  the 
fault  then  is  in  the  Organ,  and  not  in  the  Object. 

All  thefe  Miftakes  therefore  are  to  be  afcribed  to 
the  Weaknefs  or  Wickednefs  of  Men,  and  not  to 
that  Holy  Spirit.  Such  as  bend  themfeves  molt 
againft  this  certain  and  infallible  Teftimony  of  the 
Spirit,  ufe  commonly  to  alledge  the  Example  of  the 
old  Gnoflicks,  and  the  late  Monftrou's  and  Mifchie- 
vous  Actings  of  the  Anabaptifls  of  Munfler ,  all  which 
toucheth  us  nothing  at  all,  neither  weakens  a  whit 
our  molt  true  Doctrine.  Wherefore,  as  a  rnoit 
fure  Bulwark  againft  fuch  kind  of  Afiaults,was  fub- 
joyned  that  other  part  of  our  Propofition,  thus  \ 
Moreover ,  thefe  Divine  and  Inward  Revelations,  which 
we  eflablifh,  as  abfolutley  neceffaryfor  the  jounding  of 
the  True  Faitl\  as  they  do  not,  fo  neither  can  they  at 
any  time  contradict  the  Scriptures  Teftimony,  or  found 
Reafon. 
"~~2yExpC'  Befides  the  intriniick  and  undoubted  Truth  of 
time"  this  Affertion,  we  can  boldly  affirm  it,  from  our 
certain  and  bleffed  Experience.  For  this  Spirit 
never  deceived  us,  never  acted  nor  moved  us  to 
anything  that  was  amifs  $  but  is  clear  and  manifeft 
in  its  Revelations,  which  are  evidently  difcerned 
of  us,  as  we  wait  in  that  pure  and  undefiled  Light 
of  God  (that  proper  andfitO^tf)  in  which  they 
are  received.  Therefore  if  any  reafon  after  this 
manner, 

(  That  becaufe  fome  Wicked  Ungodly,  Devi/ljl)  Men, 
have  committed  nicked  Allions,  and  have  yet  more 
'wickedly  offer  ted,  that  they  were  led  into  thefe  things  by 
the  Spirit  of  God, 

Therefore,  No  Man  ought  to  lean  to  the  Spirit  of 
God  crfeek  to  be  led  by  it.  ) 

I  utterly  deny  the  Confeqence  of  this  Propofi- 

dhyfZ'  tion  •,  which,  were   it  to  be  received  as  true,  then 

Confi-        would  all  Faith  in  God,an&  Hope  of  Salvation,  become 

ptm<      uncertain,  and  the  Chriftian Religion  be  turned  into 

meexScepticifm.    for  after  the  fame  manner  I  might 

jeafon  thus ;  Betake 


Of  Immediaie  Revelation.  55 


Becaufe  Eve  was  deceived  by  the  Lying  oj  tie 
Serpent : 

Therefore  (he  ought  not  to  have  trufted  to  the 
Promt fe  of  God. 

Becaufe  the  old  World  was  deluded  by  Evil 
Spirits  : 

Therefore  ought  neither  Noah,  nor  Abraham,  nor 
Mofes,   to  have  trufted  the  Spirit  of  the  Lord. 

Becaufe  a  lying  fpirit  fpake  through  the  Four 
Hundred  Prophets,  that  perfwaded  Abab  to  go  up 
and  fight  at  Ramoth  G ileal : 

Therefore  the  Teftimony  of  the  true  Spirit  of  Mi; 
caiah  was  uncertain,  and  dangerous  to  be  followed, 

Becaufe  there  WGxeJeducingJpirits  crept  into  the 
Church  of  old  : 

Therefore  it  was  not  good,  or  uncertain,  to  fol- 
low the  Anointing  which  taught  all  things,  and  is 
Truth,  and  no  Lye. 

Who  dare  fay,  that  this  is  a  neceffary  Confe- 
quence?  Moreover,  not  only  the  Faith  of  the 
Saints,  and  Church  of  God  of  old,  is  hereby  ren- 
der'd  uncertain,  but  alfo  the  Faith  of  all  forts  of 
Chriftians  now,  is  liable  to  the  like  hazard  \  even 
of  thofe  who  feek  a  Foundation  for  their  Faith  elfe- 
where,  than  from  the  Spirit.  For  I  (hall  prove  by 
an  inevitable  Argument,  ab  Incommodo,  i.  e.  from 
the  Inconveniency  of  it,  that  if  the  Spirit  be  not 
to  be  followed  upon  that  account,  and  that  Men 
may  not  depend  upon  it,  as  their  Guide,  becaufe 
fome,  while  pretending  thereunto,  commit  great 
Evils  5  that  then,  nor  Tradition,  nor  the  Scriptures, 
nor  Reafon,  which  the  Pap'Jir,  Protsfiants  and  Scci- 
jiians,  do  refpe£tively  make  the  Rule  of  their  Faith, 
are  any  whit  more  certain.  The  Romanifls  reckon  i.tnfiamti 
it  an  Error  to  Celebrate  Eajier  any  other  ways  '{J/*rf*" 
than  that  Church  doth.  This  can  only  be  decided 
by  Tradition.  And  yet  the  Greek  Church,  which 
equally  layeth  claim  to  Tradition  with  her  felf,doth 
it  otherwise.     Yea,  fo  little  effectual  is  Tradition 

E    4  *Q 


56  PROPOSITION     II. 

to  decide  the  cafe,  that  Polycarpus,  the  Difciple  of 

ifchPub  3°kn->  anc*  A-nuetus->  tlle  Biihop  of  Rone,  who  im- 
^V 26.' "mediately  fucceeded  them  (  according  to  whofe 
Example  both  fides  concluded  the  Queftion  ought 
to  be  decided  )  could  not  agree.  Here  of  neceflny 
one  behoved  to  Err,  and  that  following  Tradition. 
Would  the  Papifts  now  judge  we  dealt  fairly  by 
them,  if  we  fhould  thence  aver,  That  Tradition  is 
not  to  be  regarded  ?  Befides,  in  a  matter  of  far 
greater  Importance,  the  fame  difficulty  will  occur, 
to  wit,  in  the  Primacy  of  the  Bifhop  of  Rome-,  for 
many  do  affirm,  and  that  by  Tradition,  That  in 
the  firtt  Six  Hundred  Years  the  Roman  Prelates 
never  affumed  the  Title  of  Univerfal  Shepherd,  nor 
were  acknowledged  as  fuch.  And,  as  that  which 
altogether  overturneth  this  Perfidency,  there  are 
that  alledge,  and  that  from  Tradition  alfo,  That 
Peter  never  faw  Rome  ♦,  and  that  therefore  the  Bi- 
fhop of  Rome  cannot  be  his  Succefibr.  Would  ye 
Romanics  think  this  found  Reafoning,  to  fay,  as 
ye  do  ? 

Many  have  been  deceived,  and  erred  grievoufly, 
in  trulting  to  Tradition. 

Therefore  we  ought  to  reje£l  all  Traditions,  yea, 
even  thofe  by  which  we  affirm  the  contrary,  and  as 
we  think  prove  the  Truth. 
*c™t-.Fior.  Lajlly,  In  the'YCouncil  of  Florence,  the  chief  Do- 
ff0  ^J"  £fors  of  the  Romijh  and  Greek  Churches,  did  debate 
dam  cone  whole  Seffions  long,  concerning  the  Interpretation 
^Se'j[Aii,'  of  one  Sentence  of  the  Council  of  Ephejus,  and  of 
&■ ;ii.  con-  Epjphanius,  and  Biifilius, neither  could  they  ever  agree 
5^0.  about  it.  ' 

cone  Fior.  Secondly,  As  to  the  Scripture,  the  fame  difficulty 
48^!  &  P'  occurreth  :  The  Lutherans  affirm  they  believe  Con- 
fm-  fubltantiation,by  the  Scripture,  which  the  Calvimjls 
deny-,  as  that  which  ( they  fay)  according  to  the 
fame  Scripture,  is  a  grofs  Error.  The  Calvinijis 
ar&UB;  affirm  abfolute  Reprobation,  which  the  Armi- 
mans  deny,  affirming  the  contrary :  Wherein  both 

affirm 


Of   Immediate  Revelation.  57 

affirm  themfelves  to  be  ruled  by  the  Scripture  and 
Reafon,  in  the  matter.  Should  I  argue  thus  then 
to  the  Calvinifls  ? 

Here  the  Lutherans  and  Arminians  grofly  err,  by- 
following  the  Scripture: 

Therefore  the  Scripture  is  not  a  good  and  certain 
Rule  -,  and   e  contra. 

Would  either  of  them  accept  of  this  Reafoning 
as  good  and  found?  What  fnall  I  fay  of  the  Epifco- 
fahans,  Presbyterians,  Independents,  and  Anabaptifts 
of  Great  Britain,  who  are  continually  buffeting  one 
another  with  the  Scripture?  To  whom  the  fame 
Argument  might  be  alledged,  tho'  they  do  all  una- 
nimoufly  acknowledge  it  to  be  the  Rule. 

And  Thirdly,  As  to  Reafon,   I  (hall  not  need  to     ofRed^ 
fay  much  5  for  whence  come  all  the  Controverfies,/0»/ 
Contentions    and    Debates  in  the  World,  but  be- 
caufe   every  Man  thinks  he  follows  right  Reafon?  Unctt* 
Hence  of  old,  came  the  Jangles  betwixt  the  St oicks,ing betwixt 
P/atonifts,  Peripateticks,  Pythagoreans,  and  Cynlcks  *,  as  /^e° Phiio- 
or  late,  betwixt  the  Arifhtelians,  Cartefians,  and  0-  fophers. 
ther  Naturalilts.*  Can  it  be  thence  inferred,  or  will 
the  Socinians,  thofe  great   Reafoners,  allow  us  to 
conclude,  becaufe  many,  and  that  very  wife  Men, 
have  erred,  by  following  (as  they    fuppofed  )  their 
Reafon,  and  that  with  what  Diligence,  Care  and 
Induftry  they  could,  to  find  out   the  Truth,  that 
therefore  no  Man  ought  to  make  ufe  of  it  at  all, 
nor  be  pofitive  in  what  he  knows  certainly  to  be 
Rationale  And  thus  far  as  to  Opinion \  the  fame 
uncertainty  it  no  lefs  incident   unto  thofe  other  An2h2^ 
Principles.  tifts/©* 

§.  XIV.  But  if  we  come  to  Practices,  though  I  g^g* 
confefs,  1  do  with  my  whole  Heart  abhor  and  de-  and  Pro-' 
teft  thofe  wild  Practices,  which  are  written  con-  ^fp"^ 
cerning  the  Anabaptifts  of  Munfler  5  I  am  bold  to  fay,  for  their 
As  bad,  if  not  worie  things,  have  been  committed  Wf'*»* 
by  thofe,  that  lean  to  Tradition,  Scripture  and  Kea-  each  pre- 
fori:  Wherein  alfo  they  have  averred  themfelves  'sec"rf^re 

tO  for  it. 


58  PROPOSITION     II. 

to  have  been  authorifed  by  thefe  Rules.  I  need  but 
mention  all  the  Tumults,  Seditions  and  horrible 
Bioodfhed,  wherewith  Europe  hath  been  afflified 
thefe  divers  Ages-,  in  which  Papifts  againft  Papifts, 
Calvinifts  againft  Calvinifts, Lutherans  againft  Luthe- 
rans, and  Papifts  afiiited  by  Protectants,  againft  other 
Proteflants  arlifted  by  Papifts,  have  miferably  fhed 
one  anothers  Blood,  Hiring  and  Forcing  Men  to 
kill  one  another,  who  were  Ignorant  of  the  Quar- 
rel, and  Strangers  to  one  another ;  All,  mean  while, 
pertending  Reafon  for  fo  doing,  and  pleading  the 
Lawfulness  of  it  from  Scripture. 

For   what  have  the  Papifts  pretended  for  their 
Tradition,  many  Majjacres,  acted  as   well  in  France,  aselfe- 
I'ndRe'aJon  where,  but  Tradition,  Scripture  and  Reafon  i    Did 
wade  a  Co- they  not  fay,   That  Reafon  perfwaded  them*  Tradi- 
}ecItZn% 'tion  allowed  them,  and  Scripture  commanded  them 
tturdtr,     to  Perfecute,   Deftroy,  and  Burn  Hereticks,  fuch  as 
denied  this  plain   Scripture,   Hoc  eft  Corpus  meum% 
This   is  my  Body  ?    And  are  not  the  Proteflants  af- 
fenting  to   this  Bloodfhed,   who  affert    the  fame 
things,   and   encourage  them,  by  Burning  and  Ba- 
niftiing,  while  their  Brethren  are  fo  treated  for  the 
fame  Caufe  ?    Are  not  the  Iflands  of  Great  Britain 
and  Ireland  ("yea,  and  all  the  Chriftian  World)  a 
lively  Example,  hereof,  which  were  divers  Years 
together  as  a  Theatre  of  Blood  where  many  loft 
their  Lives,  and  Numbers  of  Families  were  utter- 
ly deftroyed  and  ruined  ?    For  all  which,  no  other 
caufe  was   principally   given  than  the  Precepts  of 
the  Scripture,    If  we  then  compare  thefe  Actings 
with   thofe  of  Munfter,  we  (hall  not  find  great  dif- 
ference ;    for  both   affirmed  and   pretended   they 
were  called,  and  that  it  was  lawful  to  Kill,  Burn, 
and    Deftroy    the  Wicked.     We  muft  Kill  all  the 
Wicked,  faid  thofe  Anabaptifts  \  that  we  that  are  the' 
Saints,  maypoffefs  the  Earth.     We  muft  Burn  ohftinat* 
Hereticks,   fay  the  Papifts,  that  the  Holy  Church  of 
R.ome  may  be  purged  of  rotten  Members,  and  may  live 

W 


Of  Immediate  Revelation.  59 

in  Peace.  We  muft  cut  ^ff  Seducing  Separatilts,  fay 
the  Prelatical  Pro tefants,  who  trouble  the  Peace  cftbe 
Church,  and  rejufe  the  Divine  Hierarchy,  and.  Re- 
ligious Ceremonies  thereof.  We  mufl  Kill,  fay  the 
CalvintRzcfc  Presbyterians,  the  Profane  Malignant,  vcho 
accufe  the  Holy  Confiftorial  and  Presbyterian  Go- 
vernment, and  feek  to  defend  the  Popifh  and  Pre- 
latick  Hierarchy  ^  as  alfo  th of e  other  Sectaries  that 
trouble  the  Peace  of  our  Church.  What  difference  I 
pray  thee,  Impartial  Reader,  feeit  thou  betwixc 
thefe  ? 

If  it  be  faid,  The  Anabaptifts   went  without,  and  Object 
figainji  the  Authority  of  the  Magiitrate  ^  Jo  did  not 
the  other. 

I  might  eafily  Refute  it,  by  alledging  the  mutual   a   r 
Teftimonies  of  thefe  Setts  againft  orle  another.     The      Jw' 
Behaviour   of  the  Papijls  towards  Henry  the  third 
and  fourth  of  France-^  their  defigns  upon  James  the  Fxampfes 
fixth  in   the  Gun-Powder-Treafon  h  as  alfo   their  ^-^ 
Principle   of  the  Pope's  Power  to  depofe  Kings,  for 
the   caufe  of  herejie,  and  to  abfolve  their  fubjefts 
from  their  Oath,  and   give  them  to  others,  proves  it 
againft  them. 

And  as  to  the  Proteflants,  how  much  their  Actions 
differ  from   thofe  other   above-mentioned,  may  be  ?rotefi<m 
leen  by  the  many  Confpiracies  and  Tumults,  which  ^p/^. 
they  have  been  active  in,  both  in  Scotland  and  Eng-  cutiom  in 
land,  and.  which  they  have  acled  within  thefe  Hun-  |cn°^nd' 
dred  Years,  in  divers  Towns  and   Provinces  of  the  erHoiian* 
'Netherlands.    Have  they   not  often  times  fought, 
not  only  from  the  Popifh  Magiftrates,  but  even  from 
thofe  that  had  begun  to  Reform,  or  that  had  given 
them  fome  liberty  of  Exercifing  their  Religion,  that 
they  might  only  be   permitted,   without   Trouble 
or  Hinderance,  to  Exercife  their  Religion,  promr- 
iing  they   would  not   hinder  or  molelt  the  Papitts 
in  the  Exercife  of  theirs  ?    And  yet  did  they  not  on 
the  contrary,   fo  foon  as  they  had  Power,  trouble 
and  abufe  thofe  Fellow-Citizens,  and  turn  them 

our 


*o  PROPOSITION     II. 


out  of  the  City,  and  which  is  worfe,  even   fuch, 
who  together  with  them,  had  forfaken  the  Popifh 
Religion  ?     Did  they    not   thefe   things  in  many 
Places  againlt  the  Mind  of  the  Magiftrates  ?    Have 
they  not  publickly  with  contumelious  Speeches, 
affaulted  their  Magiftrates  ,  from  whom  they  had 
but  juft  before  fought  and  obtained  the  free  Exer- 
cife  of  their  Religion  ?    Reprefenting  them,  fo  foon 
as  they   oppofed  themfelves  to  their  Hierarchy,  as 
if  they  regarded  neither  God  nor  Religion?    Have 
they  not  by  violent  Hands  pofTelTed   themfelves  of 
the  Popi/h  Churches,   fo  called,  or  by  Force,  againlt 
the  Magiftrates  Mind,    taken  them  away  }    Have 
they  not  turned  out  of  their  Office  and  Authority 
whole  Councils  of  Magiftrates,  under  Pretence,  that 
they  were  addicted  to  Popery  ?     Which  Popifh  Ma- 
gistrates nevertheiefs  they  did  but  a  little   before 
acknowledge  to  be  ordained   by  God  5    affirming 
themfelves  obliged  to  yield  them  Obedience  and 
Subjection,  not  only  for  Fear,  but  for  Confcience 
fake  ^  to  whom  moreover  the  very  Preachers  and 
Overfeers  of  the  Reformed  Church  had  willingly 
Iworn  Fidelity  •>  and  yet  afterwards  have  they  not 
faid,  That  the  People  are  bound  to  force  a  wicked 
Prince  to  the  Obfervatton  of  God's  Word  >    There 
are  many  other  Inftances  of  this  kind  to  be  found 
in  their  Hiflcries,  not  to  mention  many  worfe  things, 
which  we  know  to  have  been  acled  in  our  Time,  and 
which  for  Brevity's  fake  I  pafs  by. 
iiitheran        *  might  fay  much  of  the  Lutherans,   whofe  tu- 
seditions    multuotis  A&ions  againlt   their  Magiftrates,    not 
l&flrtJd   Profeffing  the  Lutheran  Profejfion,  are  teftified  of 
Teachers,    by  feveral  Hiftorians  worthy  of  Credit.    Among 
fpn%"H others,  I  fhall  propofe  only   one  Example  to  the 
AUrqulfs  Readers  Confideration,  which  fell  out  at  Berlin,  in 
o~Cnburnh    the  Year,  161?.     "  Where  the  feditious  Multitude 
%t.  In  '  "  of  the  Lutheran  Citizens,  being  ftirred  up  by  the 
Germany.  «  <^aiXy  Clamours  of  their  Preachers,  did  not  only 
2  violently  take  up  the  Houfts  of  the  Reformed 
; . "  46  Teachers, 


Of  Immediate  Revelation.  61 


"  Teachers,  overturn  their  Libraries,  and  fpoil  their 
"  Furniture  -7  but  alfo  with  reproachful  Words,  yea, 
"  and  with  Stones,  affaulted  the  Marquefs  of  Bran- 
"  denburgb,  the  Elector's  Brother,  while  he  fought 
"  by  fmooth  Words  to  quiet  the  Fury  of  the  Mul- 
titude :  They  killed  ten  of  his  Guard,  fcarcely 
"  fparing  himfeif  $  who  at  laft,  by  Flight,  efcaped 
"  out  of  their  Hands. 

All  which  fufficiently  declares,  that  the  Concur- 
rence of  the  Magiftrate  doth  not  alter  their  Prin- 
ciples, but  only  their  Method  of  Procedure.  So 
that  for  my  own  part,  I  fee  no  Difference  betwixt 
the  Actings  of  thofe  of  Munfter,  and  thefe  others, 
('whereof  the  one  pretended  to  be  led  by  the  Spirit, 
the  other  by  Tradition,  Scripture  and  Reafon  )  fave 
this  ^  that  the  former  were  ra(h,heady  and  foolifh, 
in  their  Proceedings,  and  therefore  were  fooner 
brought  to  nothing,  and  fo  into  Contempt  and 
Derifion  :  But  the  other  being  more  Politick  and 
Wife  in  their  Generation,  held  it  out  longer,  and 
fo  have  authorized  their  Wickednefs  more,  with 
feeming  Authority  of  Law  and  Reafon.  But  both 
their  Actings  being  equally  Evil,  the  Difference  ap- 
pears to  me  to  be  only  like  that  which  is  betwixt 
a  fimple  filly  Thief,  that  is  eafily  catched,  and 
hanged  without  any  more  ado  -,  and  a  Company  of 
tefolute  bold  Robbers,  who  being  better  guarded, 
tho'  their  Offence  be  nothing  lefs,  yet  by  Violence 
do  (  to  evite  the  Danger^ force  their  Mailers  to 
give  them  better  Terms. 

From  all  which  then  it  evidently  follows,  that 
they  argue  very  ill,  that  defpife  and  rejeft  any 
Principle,  becaufe  Men,  pretending  to  be  led  by  ir, 
do  evil  5  in  cafe  it  be  not  the  natural  and  confe- 
quential  Tendency  of  that  Principle,  to  lead  unto 
thofe  Things  that  are  evil. 

Again,  It  doth  follow  from  what  is  above  af- 
ferted,  that  if  the  Spirit  be  to  be  rejected  upon 
this  Account,  all  thofe  other  Principles  ought  on  the 

fame 


62  P  R  O  P  O  S  I  T  I  O  N     II. 


fame  account  to  be  rejected.     And  for  my  part,  as 

I  have  never  a  whit  the  lower  etteem  of  the  BlelTed 

Teftimony  of  the  Holy  Scriptues  •,  nor  do  the  lefs 

refpe£t  any  folid  Tradition,  that  is  anfwerable  and 

according  to  Truth-,  neither  at  all  defpife  Reafon, 

that  noble  and  excellent  Faculty  of  the  Mind,  be- 

letnonere-  caufe  wicked  Men  have  abufed  the  Name  of  them, 

jettthecer- t0  C0Ver  their  Wickednefs,  and  deceive  the  Simple  : 

[keVnerr-  So  1  would  not  have  any  reject  or  diffide  the  Cer- 

2i£  spirit    tainty  of  that  Unerring  Spirit,  which   God  hath 

tecaufeof  given  his  Children,  as  that  which  can  alone  guide 

fai/e  Per-  them  -lnt0  au  Truth,  becaufe  fome  have  falfly  pre- 

tendtrs  to  ,     ,  • 

ft,  tended  to  it. 

§.  XV.  And  becaufe  the  Spirit  of  God  is  the 
Fountain  of  all  Truth  and  found  Reafon,  there- 
fore we  have  well  faid,  That  it  cannot  contradill 
neither  the  Testimony  of  tbeScripture,nor  right  Reafon : 
Jet  fas  the  Propofition  it  felf  concludeth,  to  whole 
laft  part  I  now  come)  it  will  not  from  thence  follow , 
that  thefe  Divine  Revelations  are  to  be  fub jetted  to  the 
Examination  either  oj  the  outward  Testimony  of  Scrip- 
ture, or  oj  the  humane  or  natural  Reafon  of  Man,  as  to 
a  more  noble  and  certain  Rule  and  Touch-ftone  -,  for  the 
Divine  Revelation,  and  Inward  Illumination,  Is  that 
which  is  evident  by  it  felf,  forcing  the  welldifpofed  Un- 
dcrfianding,  and  irrefiflibly  moving  it  to  ajfent,  by  its 
own  Evidence  and  Clear nefs,  even  as  the  common  Prin- 
ciples of  natural  Truths  do  bow  the  Mind  to  a  natural 
Ajfent. 

He  that  denies  this  part  of  the  Propofition,  muft 
needs  affirm,  that  the  Spirit  of  God  neither  can 
nor  ever  hath  manifelted  it  felf  to  Man,  without 
the  Scripture,  or  a  diftincT:  difcuiTion  of  Reafon  ;  or 
that  the  Efficacy  of  this  Supernatural  Principle, 
working  upon  the  Souls  of  Men,  is  lefs  evident 
than  Natural  Principles  in  their  common  Operati- 
ons ^  both  which  are  falie. 

For  Firli,  Through  all  the  Scriptures  we  may  ob- 
ferve,  That  the  Manifeitation  and  Revelation    of 

'    Goa 


Of  Immediate  Revelation.  6% 

God  by  his  Spirit,  to  the  Patriarchs,  Prophets  and 
Apoftles,  was  immediate  and  Objective,  as  is  above 
proved  \  which  they  did  not  examine  by  any  other 
Principle,  but  their  own  Evidence  and  Cleamefs. 

Secondly,  To  fay  that  the  Spirit  of  God  has  lefs  The  Self- 
Evidence  upon  the  Mind  of  Man,  than  Natural  ffid^€e 
Principles  have,  is  to  have  too  mean  and  too  low  Spirit! 
Thoughts  of  it.  How  comes  David  to  invite  us, 
to  tafle,  and  fee  that  God  is  good,  if  this  cannot  be 
felt  and  talted  >  This  were  enough  to  overturn 
the  Faith  and  Affurance  of  all  the  Saints,  both  now 
and  of  old.  How  came  Paul  to  be  perfwaded,  that 
nothing  could  feparate  him  from  the  Love  of  God,  but 
by  that  Evidence  and  Cleamefs,  which  the  Spirit 
of  God  gave  him .?  The  Apoftle  John,  who  knew 
well  wherein  the  Certainty  of  Faith  confilted,  judg- 
ed it  no  ways  abfurd,  without  further  Argument, 
to  afcribe  his  Knowledge  and  AiTurance,  and  that 
of  all  the  Saints  hereunto,  in  thefe  Words,  Hereby 
know  we  that  we  dwell  in  htm,  and  he  in  us,  becaufe 
he  hath  given  us  of  his  Spirit,  i  John  4.  13.  And 
again,  ?,  *.  It's  the  Spirit  that  beareth  witnejs,  be- 
caufe /fo?  Spirit  is  Truth. 

Obferve  the  Reafon'brought  by  him,  Becaufe  the 
Spirit  is  Truth :  Of  whofe  Certainty  and  Infallibility 
I  have  heretofore  fpoken.     We  then  truft  to  and 
confide  in  this  Spirit,    becaufe  we  know,  and  cer- 
tainly believe,  that  it  can  only  lead  us  aright,  and 
never  mif  lead  us  $  and  from  this  certain  Confidence 
it  is  that  we  affirm,  That  no  Revelation  coming   u  „  . 
from  it,  can   ever  contradift   the  Scriptures  Teiti-  contradlal 
mony,  nor  right  Reafon  :  Not  as  making  this  a  more  Mt  S™P- 
certain  Rule  to  our  felves,   but  as  condefcending  to  ^Tw 
fuch,  who  not  difcerning  the  Revelations  of  the/™- 
Spirit,  as  they  proceed  purely  from  God,  will  try 
them  by  thefe  Mediums.     Yet  thofe  that  have  their 
Spiritual  Senfes,  and  can  favour  the  things  of  the 
Spirit,  as  it  were  in  prima  inftantia,  i.  e.  at  the  fi  1  it 
Bluih,  can  difcern  them  without,  or  before  thty 

apply 


64 


PROPOSITION     IL 


Natural 
Demon' 
firations 
from  A- 
ftronomy 
*nd  Geo- 
metry. 


mfHtd'iate 

Re-velttion 

cfnltChri- 

ft ian  Faith, 

the  lm- 

moveable 

f*hB4*tion 


apply  them  either  to  Scripture  or  Reafon :  Juft  as 
a  good  Attrcnomer  can  calculate  an  Eclipfe  infal- 
libly, by  which  he  can  conclude  (  if  the  Order  of 
Nature  continue,  and  fome  Itrange  and  unnatural 
Revolution  intervene  not)  there  will  be  an  Eclipfe 
of  the  Sun  or  Moon  fuch  a  Day,  and  fuch  an  Hour  j 
yet  can  he  not  perfwadean  ignorant  Rultick  of  this, 
until  he  vifibly  fee  it.  So  alfo  a  Mathematician  cm 
infallibly  know,  by  the  Rules  of  Art,  that  the  three 
Angles  of  a  right  Triangle,  are  equal  to  two  right 
Angles  ^  yea,  can  know  them  more  certainly,  than 
any  Man  by  Meafure.  And  fome  Geometrical  De* 
monjtrationsaxe  by  all  acknowledged  to  be  infallible, 
which  can  be  fcarcely  difcerned  or  proved  by  the 
Senfes  *  yet  if  a  Geometer  be  at  the  Pains  to  certify 
fome  ignorant  Man  concerning  the  Certainty  of  his 
Art,  by  condefcending  to  meafure  it,  and  make  it 
obvious  to  his  Senfes,  it  will  not  thence  follow, that 
that  Meafuring  is  fo  certain  as  the  Demonftration 
it  felf  j  or  that  the  Demonftration  would  be  un- 
certain without  it. 

§.  XVI.  But  to  make  an  End,  I  (hall  add  one  Ar- 
gument to  prove,  That  this  inward,  Immediate, 
Obje£tive  Revelation,  which  we  have  pleaded  for 
all  along,  is  the  only,  fare,  certain,  and  unmoveable 
Foundation  of  all  Christian  Faith  :  Which  Argument, 
when  well  weighed,  I  hope  will  have  Weight  with 
all  Sorts  of  Chriltians  •,  and  it  is  this : 

That  which  all  ProfelTors  of  Cbrijiianity,  of  what 
Kind  foever,  are  forced  ultimately  to  recur  unto, 
when  preiTed  to  the  lalt,  That  for  and  becaufe  of 
which  all  other  Foundations  are  recommended,  and 
accounted  worthy  to  be  believed  ♦,  and  without 
which  they  are  granted  to  be  of  no  Weight  at  all, 
muft  needs  be  the  only  molf  true,  certain,  and  un- 
moveable Foundation  of  all  Chriftian  Faith. 

But  Jnward,  Immediate,  Objective  Revelation,  by 
the  Spirit,  is  that  which  all  ProfelTors  ofChriftiqni- 
ty,  of  what  kind  foever,  are  forced  ultimately  to  re- 
cur unto,  Uu  There: 


Of  Immediate  Revelation.  6% 

Therefore,  &c. 

The  Propofirion  is  fo  evident,  that  it  will  not 
be  denied  $  The  Afiumption  fhall  be  proved  by- 
Parts. 

And  Firfii    As  to  the  Papijls,  they  place  their  papins 
Foundation  in  the  Judgment  of  the  Church  and  Tra-  F™frdation 
dition.    If  we  prefs  them  to  fay,  Why  they  believe  church  and 
as  the  Church  doth  5  Their  Anfwer  is,    Becaufe  the  ^*dUion> 
Church  is  always  led  by  the  Infallible  Spirit.    So  here      y  * 
the  Leading  of  the  Spirit,  is  the  utmoit  Foundation. 
Again,  if  we  ask   them,  Why  we  ought  to  trult 
Tradition  ?    They  anfwer,  Becaufe  thefe  Traditions 
were  delivered  us  by  the  Doffors  and  Fathers  of  the 
Church  ^  which  Dotfors  and  Fathers,  by  the  Revelation 
of  the  Holy  Gholi,  commanded  the  Church  to  obferve 
them.    Here  again  all  ends  in  the  Revelation  of  the 
Spirit. 

And  for  the  Troteflants  and  Soclnians,  both  which  protefont3 
acknowledge  the  Scriptures  to  be  the  Foundation  andSocini* 
and  Rule  of  their  Faith  3  the  one  is  fubjeftively  in-  *™  s^f 
Huenced  by  the   Spirit  of  Gcd  to  ufe  them  $   the  tuns  their 
other,  as  managing  them  with  and  by  their  own  fZ^ittsu 
Reafon.     Ask  both,  or  either  of  them,     Why  they  why  \ 
truft  in  the  Scriptures,  and  take  them  to  be  their 
Rule  ?     Their  Anfwer  is,  Becaufe  we  have  in  them 
the  Mind  of  God  delivered  unto  us,  by  thefe,  to  whom 
thefe  Things  were  Inwardly,  immediately ,and  objectively 
revealed  by  the  Spirit  of  God-,   and  not  becaufe  this 
or  that  Man  wrote  them,  but  becaufe  the  Spirit  of 
God  dictated  them. 

It  is  ftrange  then,  that  Men  fhould  render  that  fo  ChrifKai^ 
uncertain  and  dangerous  to  follow,   upon  which  :a 
alone  the  certain  Ground  and  Foundation  of  their  ttatur  , 
own  Faith  is  built ;  or  that  they  fhould  fhut  them  ]]cU:  Kiyem 
felves  out  from   that  Holy  Feliowfhip  with  God,/' 
which  is  only  enjoyed  in  the  Spirit,  in   which  we  V' 
are  commanded  both  to  walk  and  live. 

If  any,  reading  thefe  Things,  rind  themfelves  mo- 
ved, by  the  Strength  of  thefe  Scripture  Arguments, 
F  to 


on  a  a* 


66  P  R  O  P  O  S  I  T  I  O  N     II. 

to  alTent,  and  believe  fuch  Revelations  necceffary  ^ 
and  yet  find  themfelves  ftrangers  to  them  (which, 
as  I  obferved  in  the  beginning,  is  the  caufe  that 
this  is  fo  much  gain-faid  and  contradicted)  Let 
them  know,  that  it  is  not  becaufe  it  is  ceafed  to 
become  the  Priviledge  of  every  true  Chriftian,  that 
they  do  not  feel  it  ^  but  rather  becaufe  they  are  not 
fo  much  Chriftians  by  Nature,  as  by  Name :  And 
let  fuch  know,  that  tbe  fecret  Light,  which  fhines 
in  the  Heart,  and  reproves  Unrighteoufnefs,  is  the 
fmall  Beginning  of  the  Revelation  of  God's  Spirit, 
which  was  firit  fent  into  the  World  to  reprove  it 
of  Sin,  John  16.  8.  And  as,  by  forfaking  Iniqui- 
ty, thou  com'ft  to  be  acquainted  with  that  Hea- 
venly Voice  in  thy  Heart,  thou  (halt  feel,  as  the  Old 
Man,  or  the  Natural  Man,  that  favoureth  not  the 
things  of  God's  Kingdom,  is  put  off,  with  his  eviL 
and  corrupt  AffePtions  and  Lulls \  I  fay,  thou  (halt 
feel  the  New  Man,  or  the  Spiritual  Birth  and  Babe 
railed,  which  hath  its  Spiritual  Senfes,  and  can  fee, 
fee!,tafte,  handle,and  fmeli  the  things  of  the  Spirit} 
but  till  then,  the  knowledge  of  things  Spiritual,  is 
but  as  an  Hiirorical  Faith.  But  as  the  defcription 
Who  wants  of  the  Light  of  the  Sun,  or  of  curious  Colours, 

^eefmt'be t0  a  ^nd  ^an'  who>  l^0'  °^ Z^Q  larSeft  capacity, 
Light' n*  cannot  i'o  well  underftand  it,  by  the  molt  acute 
and  lively  Defcription,  as  a  Child  can  by  feeing 
them  •  So  neither  can  the  Natural  Man,  of  the 
largeft  capacity,  by  the  belt  words,  even  Scripture- 
words,  fo  well  underftand  the  Myfleries  of  God's 
Kingdom^  the  lealt  and  weakelt  Child  who  tafteth 
them,  by  having  them  Revealed  inwardly  and  ob- 
jetlively  by  the  Spirit. 

Wait  then  for  this,  in  the  fmall  Revelation  of 
that  pure  Light,  which  firit  reveals  things  more 
known  5  and  as  thou  becom'lt  fitted  for  it,  thou 
fhalt  receive  more  and  more,  and  by  a  Living  Ex- 
perience eafily  refute  their  Ignorance,  who  ask, 
How  dolt  thou  know,  that  thou  arc  a£ted  by  the 

Spirit 


Of   the  Scriptures.  6j 


Spirit  of  God  ?  Which  will  appear  to  thee  a  Que- 
ltion  no  lefs  ridiculous,  than  to  ask  one,  whofe  Eyes 
are  open,  How  he  knows  the  Sun  Ihines  at  Noon- 
Day?  And  tho* this  be  the  fureft  and  certainelt  way 
to  anfwer  all  Objections  3  yet  by  what  is  above  writ- 
ten, it  may  appear,  that  the  Mouths  of  all  fuch  Op- 
pofers,  as  deny  this  Doctrine,  may  be  (hut,  by  ua- 
queitionable  and  unanfwerable  Reafons. 


PROPOSITION    III. 

Concerning  the  Scriptures. 

From  tbcfe  Revelations  of  the  Spirit  of  God  to  the  Saints, 
have  proceeded  /fo  Scriptures  oiTiuth,whicb  con  tain, 

I.  A  faithful  Hijlorical  Account  oj  theAttings  oj  God's 
People  in  divers  Ages  *,  with  many  fingular  and  re- 
markable Providences  attending  them. 

II.  A  Prophetical  Account  of  fever  al  things,  whereof 
feme  are  already  pa  ft,  andjome  yet  to  come. 

III.  A  full  and  ample  Account  of  all  the  chief  Principles 
of  the  Dofirirte  ofCbrift,  be  Id  forth  in  divers  precious 
declarations ;  Exhortations  and  Sentences,  which, 
by  the  moving  of  God's  Spirit,  were  at  Jeveral  times, 
and  uponfundry  occofions,fpoken  and  written  unto 
fome  Churches  and  their  Pajlors. 

2\  everthelefs,  becaufc  they  are  only  a  'Declaration  of 
the  Fountain,  and  not  the  Fountain  it  felf-,  therefore 
they  are  not  to  be  efleemed  the  principalGround  of  all 
Truth  and  Knowledge,  nor  yet  the  adequate,  primary 
1  Pule  of  Faith  and  Manners.  Jet,  becaufe  they  give 
a  true  and  faitbj  ulTcflimony  of  the  fir fi  Foundation, 
they  are  and  may  be  efeemed  afecondary  Rule,  fab' 
ordinate  to  the  Sph\i,from  ztbicb  they  have  all  their 
Excellency  &  Certainty  :  For,  as  by  the  inward  TejU- 
tnony  oftbeSpl  tit,we  do  alone  truly  know  them  -,fo  they 
tcflify,  That  the  Spirit  Is  that  Guide,  by  which  the 
Saints  are  led  into  all  Truth  \  therefore^  according  to  ^  *  ]  }■ 
F  2  tbi 


68 PROPOSITION    III, 

/fo  Scriptures,  the  Spirit  is  the  fir 'si  and  principal^ 
"Leader.  Seeing  then,  that  we  do  therefore  receive 
and  believe  the  ScnQtxiiQsJbecaufe  they  proceeded  from 
/^Spirit  $f or  the  very  fame  Reafon  is  /^Spirit  more 
originally  and  principally  the  Rule,  according  to  that 
received  Maxim  in  the  Schools,  Propter  quod  unum-  . 
quodque  eft  tale,  illud  ipfum  eft  magis  tale :  That 
for  which  a  thing  is  fuchjhe  thing  it felf  is  more fucb. 

§.I.rTpHE  former  Part  of  this  Propofition,  tho*  j 
JL    it  needs  no  Apology  for  it  felf,  yet  it  is  a  j 
good  Apology  for  us,  and  will  help  to  fweep  away 
that,  among  many  other  Calumnies,  wherewith  we 
are  often  loaded,  as   if  we  were  Vilifiers  and  De- 
niers  of  the  Scriptures  5  for  in  that  which  we  affirm  j 
of  them,  it  doth  appear  at  what  a  high  Rate  we ■] 
value  them,  accounting  them  (  without  all  Deceit ! 
The  Holy    and  Equivocation  )  the  molt  excellent  Writings  in 
fiuPToji    the  World 5   to  which  not  only  no  other  Writings] 
Excellent    are  to  be  preferred,  but   even  in  divers  Refpe£ts'j 
YnUthF    not  comparable  thereto.    For,  as  we  freely  acknow- 1 
liori.L       ledge,  that  their  Authority  doth  not  depend  uponj 
the  Approbation  of  Canons  of  any  Church,  or  Ai- 
fe'tnbly  i  fo  neither  can  we  fubjedl:  them  to  the  fallen, 
corrupt,  and  defiled  Reafon  of  Man  :  And  therein,  j 
as  we  do  freely  agree  with  the  Protefiants,  againfll 
the  Error  of  the  Romanics  5  fo  on  the  other  Hand, 
we  cannot  go  the  Length   of  fuch  Protectants,  as 
make  their  Authority  ro  depend  upon  any  Virtue 
or  Power,  that  is  in  the  Writings  themfelves  5  but 
wedefire  to  afcribe  all  to  that  Spirit,  from  which 
they  proceeded. 

We  confefs  indeed,  there  wants  not  a  Majefty  in 
the  Stile,  a  Coherence  in  the  Parts,  a  good  Scope 
in  the  Whole  $  but  feeing  thefe  things  are  not  dif-' 
cerned  by  the  Natural,  but  only  by  the  Spiritual 
Man,  it  is  the  Spirit  of  God  that  mult  give  us 
that  Belief  of  the  Scriptures,  which  may  fatisfie 
our  Confciences.    Therefore  fome  of  the  chiefeft 

among 


Of  the  [Scriptures.  69 


'-hmong  Protcftants, both  in  their  particular  Writings, 
and  publick  Confeffions,  are  forced  to  acknowledge 
this. 

Hence  Calvin,  tho'  he  faith,  he  is  able  to  prove,  Calvin'* 
that  if  there.be  a  God  in  Heaven,  thefe  Writings .Ztf™0}®* 
have  proceeded  from   him  -,  yet  lie  concludes  ano-  scrlplre* 
ther  Knowledge  to  be  necefiary ;  In  (lit.  lib.  itcapJc/***i*Oi? 

-      r    a   .  J  J  1     from  th$ 

7.  Setl*.  Jspiriu 

"But  iff  faith  he  )  we  refpetl  the  Conferences, 
<c  that  they  be  not  daily  moleited  with  Doubts, 
"  and  itick  not  at  every  Scruple,  it  is  requifite 
"  that  this  Perfwafion  which  we  fpeak  of,  be 
"  taken  higher  than  Humane  Reafon,  Judgment, 
"or  Conjectures;  to  wit,  from  the  fecret  Tefti- 
"  mony  of  the  Holy  Spirit.  And  again,  To  thofe 
"  that  ask,  that  we  prove  unto  them  by  Reafon,  that 
"  Mofes  and  the  Prophets  ivere  I  nf pi  red  oj  God  to 
"fpeak:  I  Anfwer,  That  the  Teltimony  of  the 
"  Holy  Spirit  is  more  excellent  than  all  Reafon. 
And  again,  *'  Let  this  remain  a  firm  Truth,  That 
"  he  only  whom  the  Holy  Ghoft  hath  perfwaded, 
"  can  repofe  himfelf  on  the  Scripture  with  a  true 
*?  Certainty.  And  lafily,  This  then  is  a  Judgment, 
"which  cannot  be  begotten,  but  by  a  Heavenly 
"  Revelation,  rdc. 

The  fame  is  alfo  affirmed  in  the  fir  ft  publick  Con-  rhcCmfif* 
feflion  of  the  French- Churches,  published  in  the  Year^tf'** 
1559.  Art.  4.    "  We  know  thefe  Books  to  be  Cano-  cbmthks. 
"  nical,  and  the  molt  certain  Rule  of  our  Faith,  not 
u  fo  much  by  the  common  Accord  and  Confent  of 
"  the  Church,   as   by  the   Teltimony  and   inward 
"  Perfwafion  of  the  Holy  Spirit. 

Thus  alfo  in  the  5th  Article  of  the  Confeflion  of  churches  of 
Faith,  of  the  Churches  of  Holland,  confirmed  by  the  ^jnjT 
Synod  of  Dort.    "  We  receive  thefe  Books  only  fotfimt* 
"  Holy  and  Canonical,   not   fo  much   becaufe  the 
"  Church  receives  and  approves  them,  as  becaufe 
"  the  Spirit  of  God  doth  witnefs  in  our  Hearts, 
a  that  they  are  of  God. 

F  3  And 


7o  PROPOSITION     III. 

And  laftly,  The  Divines,  fo  called,  at  Wejimiti- 

fS^j*/:  ttzr,  who  began  to  be  afraid  of,  and  guard  againft 

fon  the     the  Teftimony  of  the  Spirit,  becaufe  they  percei- 

/***•        vecj  a  Difpenfation  beyond  that  which  they  were 

under,   beginning   to  dawn,  and  to  eclipfe  them  ; 

yet  they  could    not  get  by   this,   tho5  they   have 

laid   it  down,   neither  fo   clearly,  diltincUy,   nor 

honellly.  as  they  that  went  before.     It  is  in  thefe 

Words,  Cbap.  i.   Sec?.  ?.     "  lieverthelefs,  our  full 

"  Perfwafion  and  AiTurance  of  the  infallible  Truth 

iC  thereof,  is,  from  the  inward  Work  of  the  Holy 

"  Spirit,  bearing  Witnefs  by  and  with  the  Word  in 

"  our  Hearts. 

By  all  which  it  appeareth,    how  necelTary  it  is, 

to  feek  the  Certainty  of  the  Scriptures   from  the 

the  Spirit,   and  no  where  elfe.     The  infinite  Jang- 

lings,    and    endlefs    Contefts   of  thofe  that  feek 

their  Authority  elfewhere,  do  witnefs  to  the  Truth 

hereof. 

Apocr'ifha.      For  the  Ancients  themfelves,  even  of  the  firft 

anc.lzod.  Centuries,  were  not  agreed  among  themfelves  con- 

can.yj  in  cerning  them,  while  fome  of  them  reje&ed  Books 

cltchtvM.  wmca  we  approve,  and  others  of  them  appproved 

held  in  the  thofe  which  fbrne  of  us  reject.     It  is  not  unknown 

IxdJ^d  t0  ^uc'a  as  are  *n  x'aQ  *ea**  acquainted  with  Anti- 
from  the  quity,  what  great  Contefts  are  concerning  the 
cfn°nlcd'  fecond  Epiftle  of  Feter,   that  of  fames,  the  iecond 

the  if  1 ScLom  r  *  -  ..* 

cf  Soio-     and  third  of  John,  and  the  Revelations,  which  ma- 

dT'i'Tv'7-  ny°>  even  Ver^  ^nc^enr^  ^eny  t0  have  been  written 

as,  \r>T1'  by  the  beloved  Difciple  and  Brother  of  fames,  but 

^^.^  by  another  of  that  Name.     What   fliould  then  be- 

tin 'oJtilu  come  of  Chriffians,  if  they  had  not  received  that 

*fn£:2yhrr{  Spirit,  and   thofe   Spiritual  Senfes,  by  which  they 

intblrlar  know  how  to  difcern  the  True  from  the  Faife  ?  It's 

399,  ^«-the   Priviledge  of  Chrift's  Sheep  indeed,  that  they 

bear  his  Voice,  2nd  refufe  that  of  a  Stranger  ^  which 

Piiviledge  bein^  taken  away,  we  are  left  a  Prey  to 

all  Manner  of  Wolves, 

UK 


Of  the   Scriptures.  71 

§.  II.    Tho'  then  we  do  acknowledge  the  Scrip- 
tures to  be  a  very  Heavenly  and  Divine  Writing,         ^ 
the  Ufe  of  them  to  be  very  Comfortable  and  Ne- 
ceflary  to  the  Church  of  Chrilt,  and  that  we  alfo 
admire,  and  give   Praife  to  the  Lord,  for  his  won- 
d  rful  Providence,  in  preferving  thefe  Writings  fo 
pure  and  uncorrupted,  as  we  have  them,  through, 
fo  long  a  Night  of  Apoftacy,  to  be  a  Teftimony 
ofhisTtuth,  againft  the  Wickednefs  and  Abomi- 
nations, even  of  thofe,  whom  he  made  inftrumental 
in  preferving  them£  fo  that  they  have  kept  them 
to  be  a  Witnefs  againft  themfelves  5   yet  we  may 
not   call  them  the  principal  Fountain  of  all  Truth 
and  Knowledge,  nor  yet  the  fir  it  adequate  Rule  of 
Faith  and  Manners,  becaufe  the  principal  Fountain 
of  Truth,  mult  be   the  Truth  it  felf,  /.  e.  That, 
whofe  Certainty  and  Authority  depends  not^u.pon  The  Snip* 
another.    When  we  doubt  of  the  Streams  of  any  *„tt0r"t£* 
River  or  Flood,  ve  recur  to  the  Fountain  it  felf,  principal 
and  having  found  it,  there  we  defift,  we  can  go  no  %rr0uut%?°f 
further  \  becaufe  there  it  fprings  out  of  the  Bowels 
of  the  Earth,  which  are  infcrutable.    Even  fo  the 
Writings  and  Sayings  of  all  Men,  we  mult  bring  to 
the  Word  of  God,  I  mean  the  Eternal  Word,  and 
if  they  agree  hereunto,  we  Itand  there*    for  this 
Word  always  proceedeth,  and  doth  eternally  pro- 
ceed  from  God,  in  and  by  which  the  unfearchable 
Wifdom   of  God,  and  unfearchable  Counfel,  and 
Will  conceived  in  the  Heart  of  God,  is   revealed 
unto  us.     That  then  the  Scripture  is  not  the  princi- 
pal Ground  of  Faith  and  Knowledge,  as  it  appears 
by  what  is  above  fpoken  \   fo  it  is  provided  in  the 
latter  Part  of  the  Propofition,  which  being  reduced 
to  an  Argument,  runs  thus  : 

That,  whereof  the  Certainty  and  Authority  de- 
pends upon  another,  and  which  is  received  as  Truth, 
tecaufe  of  its  proceeding  from  another,  is  not  to  be 
accounted   the  principal  Ground  and  Origin  of  all 


Truth  and  Knowledge. 


4.  But 


72  PROPOSITION    III. 

But  the  Scriptures  Authority  and  Certainty  de- 
pend upon  the  Spirit,  by  which  they  were  dictated  5 
and  the  Reafon  why  they  were  received  as  Truth, 
is,  becaufe  they  proceeded  from  the  Spirit. 

Therefore  they  are  not  the  principal  Ground  of 
Truth. 

To  confirm  this  Atgument,  I  added  the  School- 
Maxim,  Propter  quod  unumquodque  eft  tale?  Mud  ipfutn 
magh  eft  tale.    Which  Maxim,  tho'  Ixonfefs  it  doth 
not  hold  univerfally,  in  ail  things  3  yet  in  this  it  both 
doth  and  will  very  well  hold,  as  by  applying  it,  as 
we  have  above  intimated,  will  appear. 
The  fame  Argument  will  hold,  as  to  the  other 
Witter  are  Branch  of  the  Propofition,  That  it  is  not  the  primary 
primary     adequate  Rule  of  Faith  and  Manners  ^  thus  : 
M'0!.      That  which  is  not   the  Rule  of  my  Faith  in  be- 
J&anncrs.    lieving  the  Scriptures  themfelves,  is  not  the  pri- 
mary adequate  Rule  of  Faith  and  Manners  : 

But  the  Scripture  is  not,  nor  can  it  be  the  Rule 
of  that  Faith,  by  which  I  believe  them,  f$c. 
Therefore,  &V. 

But  as  to  this  Part,  we  (hall  produce  divers  Ar- 
Vpirithis    guments  hereafter,  as  to  what  is  affirmed,  That  the 
theRuL  Spirit,  and  not  the  Scriptures,  is  the  Rule,  it  is  large- 
ly handled  in  the  former  Propofition,  the  Sum  where- 
of 1  (hall  fubfume  in  one  Argument,  thus : 

If  by  the  Spirit  we  can  only  come  to  the  true 
Knowledge  of  God  :  If  by  the  Spirit  we  are  to 
be  led  into  all  Truth,  and  fo  be  taught  of  all 
Things  ^  Then  the  Spirit,  and  not  the  Scriptures, 
is  the  Foundation  and  Ground  of  all  Truth  and 
Knowledge,  and  the  primary  Rule  of  Faith  and 
Manners. 

But  the  firft  is  true-,  Therefore  alfo  the  lalt. 
"Next,  The  very  Nature  of  the  Gofpel  it  felf 
declareth,  That  the  Scriptures  cannot  be  the  only 
and  chief  Rule  of  Chriflians,  elfe  there  fliould  be 
no  Difference  betwixt  the  Law  and  the  G  of  pel.  As 
irom  the  Nature  of  the  Neva*  Covenant,  by  divers 

Scrip- 


Of  the  Scriptures.  73 


Scriptures,  defcribed  in  the  former  Propofition,  is 
proved. 

But  befides  thefe  which  are  before  mentioned, 
herein  do.th  the  Law  and  the  Gofpel  differ,  in  that  ^'lZ 
the  Law  being  outwardly  written,  brings  under  aM  Gofpd 
Condemnation,  but  hath  ruot  Life  in  it  to  fave  •,  d&er* 
whereas  the  Gofpel,  as  it  declares  and  makes  mani- 
fest the  Evil ,  fo  it  being  an  Inward  Powerful 
Thing,  gives  Power  alfo  to  obey,  and  deliver  from 
the  Evil.  Hence  it  is  called  EuWy4\(oi>5  which  is 
Glad  Tidings  *,  the  Law  or  Letter,  which  is  without  us, 
kills  :  But  the  Gofpel,  which  is  the  Inward  Spiritual 
Law,,  gives  Life  •,  for  it  confiits  not  fo  much  in 
Words,  as  in  Vertue.  Wherefore  fuch  as  come 
to  know  it,  and  be  acquainted  with  it,  come  to 
feel  greater  Power  over  their  Iniquities,  than  all 
outward  Laws  or  Rules  can  give  them.  Hence  the 
Apoltle  concludes,  Rom.  6. 14.  sin  Jhall  not  have 
Dominion  over  you :  For  ye  are  not  under  the  Law,  but 
under  Grace.  This  Grace  then,  that  is  Inward,  and 
not  an  Outward  Lav/,  is  to  be  the  Rule  of  Chriltians: 
Hereunto  the  Apoltle  commends  the  Elders  of  the 
Church,  faying,  A  els  20.  32.  And  now,  Brethren, 
I  commend  you  to  God,  and  to  the  Word  of  his  Grace, 
which  Is  able  to  build  you  up,  and  to  give  you  an  In- 
heritance among  all  the?n  which  are  janllified.  He 
doth  not  commend  them  here  to  outward  Laws 
or  Writings,  but  to  the  Word  of  Grace,  which  is 
Inward,  even  the  Spiritual  Law,  which  makes  free, 
as  he  elfe where  affirms,  Rom.  8.  2.  The  Law  of  the 
Spirit  of  Life  in  Ghrifl  Jefus,  hath  made  me  free  from 
the  Law  of  Sin  and  Death.  This  Spiritual  Law  is 
that  which  the  Apoltle  declares  he  preached  and 
directed  People  unto,  which  was  not  outward,  as 
Rem.  10.  S.  is  manifeft;  where,  diitinguifhing  it 
from  the  Law,  he  faith,  The  Word  is  nigh  thee, 
in  thy  Heart,  and  in  thy  Mouth  -,  and  this  is  the  Word 
of  Faith  which  we  preach.  From  what  is  abovefaid, 
I  argue  thus; 

The 


74  PROPOSITION     III. 

The  principal  Rule  of  Chriftians  under  theGofpel, 
3s  not  an  outward  Letter,  nor  Law  outwardly  writ- 
ten and  delivered^  but  an  inward  Spiritual  Law, 
irgraven  in  the  Hearty  the  Law  of  the  Spirit  of  Life,  the 
Word  that  is  nigh,  in  the  Heart  and  in  the  Mouth. 

But  the  Letter  of  the  Scripture  is  outward,  of  it 
felf  a  dead  thing,  a  meer  Declaration  of  good  things, 
but  not  the  things  themfelves. 

Therefore  it  is  not,  nor  can  be,  the  chief  or  prin- 
cipal Rule  of  Chriftians. 
YbeSmp-       §•  ^-  Tbiirdly  That  which  is  given  to  Chriftians 
tare  not     for  a  Rule  and  Guide,  mull:  needs  be  fo  full,  as  it 
be  Rule.    may  ciearly  and  diftin&ly  guide  and  order  them  in 
all  things  and  Occurrences  that  may  fall  out. 

But  in  that  there  are  many  hundreds  of  things, 
with  a  regard  to  their  Circumltances,  particular 
Chriftians  may  be  concerned  in,  for  which  there 
can  he  no  particular  Rule  had  ill  the  Scriptures  : 

Therefore  the  Scriptures  cannot  be  a  Rule  to 
them. 

I  fhall  give  an  Inllance  in  two  or  three  Particu- 
lars, for  to  prove  this  Propofition.  It  is  not  to  be 
doubted,  but  fome  Men  are  particularly  called  to 
fome  particular  Services 5  their  being  not  found  in 
which,  tho'  the  A£t  be  no  general  pofitive  Duty  * 
yet  in  fo  far  as  it  may  be  required  of  them,  is  a 
great  Sin  to  omit  :  For  as  much  as  God  is  zealous 
of  his  Glory,  and  every  Aft  of  Difobedience  to  his 
Will  manifefted,  is  enough  not  only  to  hinder  one 
greatly  from  that  Comfort  and  inward  Grace,  which 
otherwife  they  might  have,  but  alfo  bringeth  Con- 
demnation. 

As  for  Inftance  :  Some  are  called  to  the  Miniftry 
of  the  Word  $  Paul  faith,  There  was  a  neceffity  upon 
him  to  preach  the  G  of  pel-,  Wo  unto  me,  if  I  preach  nor. 

If  it  be  neceffiry  that  there  be  now  Minifters  of 
the  Church,  as  well  as  then,  then  there  is  the  fame 
Neceffity  upon  fome,  more  than  upon  others,  to  oc- 
cupy this  Place,  which  Neceffity,  as  it  may  be  in- 

Gumb^n^ 


Of  the    Scriptures.  75 

cumbent  upon  particular  Perfons,  the  Scripture  nei- 
ther doth  nor  can  declare. 

If  it  be  faid,  That  the  Qualifications  of  a  Mlnifter  Obiefl, 
are  found  in  the  Scripture,  and  by  applying  t)yefe  Qua- 
lifications to  my  fe/f  1  may  know  whether  I  befit  jor 
fuch  a  Place  or  no. 

I  anfwer,  The  Qualifications  of  a  Bifhcf,  or  Mi*  Anfw. 
nittcr,  as  they  are  mentioned  both  in  the  Epiltle  to 
Timothy  and.  Titus,  are  fuch  as  may  be  found  in  a 
private  Chriftian  -,  yea,  which  ought  in  feme  mea- 
sure to  be  in  every  true  Chriftian  :  So  that,  that 
giveth  a  Man  no  Certainty.  Every  Capacity  to  an 
Office,  giveth  me  not  a  Efficient  Call  to  it. 

Next  again,  By  what  Rule  fhall  I  judge,  if  I  be 
fo  qualified  ?  How  do  I  know  that  1  nmfober,  week, 
holy,  harmlcfs?  Is  not  the  Teftimony  ot  the  Spirit 
in  my  Conscience  that  which  muft  afiure  me  hereof? 
And  fuppofe  that  I  was  Qualified  and  Called,  yet 
what  Scripture-Rule  fhall  inform  me,  whether  it  be 
my  duty  to  preach  in  this  or  that  place,  in  France 
or  England,  Holland  or  Germany  >,  Whether  I  fhall 
take  up  my  Time  in  confirming  the  Faithful,  Re- 
claiming Hereticks,  e*  Converting  Infidels,  as  alfo 
in   Writing  Epiftles  to  this  or  that  Church  ? 

The  general  Rules  of  the  Scripture,  viz-  To  le 
diligent  In  my  Duty,  to  do  all  to  the  Glory  of  God,  and 
for  .the  good  of  his  Church,  can  give  me  no  light  in 
this  thing.  Seeing  two  different  things  may  both 
have  a  refpeel  to  that  way,  yet  may  I  commit  a 
great  Error  and  Offence,  in  doing  the  one,  when  I 
am  called  to  the  other.  If  Paul,  when  his  Face  was 
tnrned  by  the  Lord  toward  Jerujalem,  had  gone  back 
to  Achaia,  or  Macedonia,  he  might  have  fuppofedhe 
could  have  done  God  more  acceptable  Service,  in 
Preaching  and  confirming  the  Churches,  than  in  be- 
ing fhut  up  in  Prifon  in  Judea  ;  but  would  God  have 
been  pleafed  herewith  ?  Nay  certainly.  Obedience 
Is  better  than  Sacrifice  5  and  it  is  not  our  doing  that 
Which  is  good  fimply,  that  pleafeth  God,  but  that 

good 


/  _ 

16  PROPOSITION     III. 

good  which  he  willeth  us  to  do.    Every  Member 
hath  its  particular  place  in  the  Body,  as  the  Apo- 
ftle  fheweth,  i  Cor.  12,  If  then,  1  being  the  Foot, 
fhould  offer  to  exercife  the  Office  of  the  Hand}  or 
being  the  Hand,  that  of  the  Tongue,  my  Service 
would  be  troublefome,  and  not   acceptable -,   and 
■  ■   ,  inltead  of  helping  the  Body,  I  fhould  make  a  Schifm 
is  food  far  in  it.    So  that,  that  which  is  good  for  another  to 
•netodot   ^0?  may  be  finful  for  me.-  For,  as  Matters  will  have 
™i2tolnQ-  their  Servants  to  obey  them,  according  to  their 
ther.         good  pleafure,  and  not   only  in  blindly  doing  that, 
which  may  feem  to  them  to  tend  to  their  Matter's 
profit*,  whereby  it  may  Chance  (the  Matter  having 
bufinefs  both  in  the  Field  and  in  the  Houfe )  that 
the  Servant,  that  knows  not  his  Matter's  will,  may 
go  to  the  Field,  when  it  is  the  mind  of  the  Matter 
he  fhould  ftay,  and  do  the  bufinefs  of  the  Houfe: 
Would  not  this  Servant    then  deferve  a  Reproof, 
for  not  anfwering  his  Matter's  mind  .?  And  what 
Matter  is  fo  fottifh  and  carelefs,  as  having  many 
Servants,  leaves  them  in  fuch  diforder,  as  not  to 
afiign  each  his  particular  Station,  and  not  only  the 
general   term  of,  Doing  that  which  is  profitable  5 
which  would  leave  them  in  various  doubts,  and  no 
doubt,  end  in  confufion  ? 

Shall  we  then  dare  to  afcribe  unto  Chritt,  in  the 
ordering  of  his  Church  and  Servants,  that  which  - 
in   Man  might  juttly  be  accounted  Diforder  and 
Confufion?  The   Apottle  fheweth  this  diltinQion 
well,  Rom.  12.  6,  7,  8.  Having  then  Gifts  differing  ac 
WwfitUs  cor&irig  t0  the  Grace  that  is  given  to  us^  whether  Pro- 
S     phecy,  let  us  prophefie  according  to  the  proportion  ofFaith^ 
or  Minifiry,  let  us  wait  en  our  MinUiring  ^  or  he  that 
Teacbetb,  on  Teaching^  or  he  that  Exhort  eth,  on  Exhor- 
tation.   Now  what  Scripture-Rule  fheweth  me,  that 
I  ought   to  Exhort,  rather  than  Prophefie?  or  to 
Minffter,  rather  than  Teach  ?  Surely   none  at  all. 
Many  more  Difficulties  of  this  kind,  occur  in  the 
Life  of  aChriltian. 

Moreover, 


Of  the  Scriptures.  77 


Moreover,   That    which  of  all  things  is  molt 
needful  for  him  to  know,  to  wit,  whether  he  really  rf„rf  saiva- 
be  in  the  Faith,  and  an  Heir  of  Salvation,  or  nQ^oncwufec 
the  Scripture  can  give  him  no  certainty  in,  neither  "$1™* 
can  it  be  a  Rule  to  him.    That  this  Knowledge  is'**«? 
exceeding  defirable  and  comfortable,  all  do  unani- 
moufly  acknowledge  ^  befides,  that  it  is  efpecially 
commanded,  2  Cor.  13.  5.  Examine  your  felves^  whe- 
ther ye  be  in  the  Faith,  prove  your  j elves  -,  know  ye  not 
your  own  j 'elves ,  how  that  J  ejus  Chrifiis  in  you,  except 
ye  be  Reprobates .?  And  2  Fet.  1. 1  p.  Wherefore  the  rather 
Brethren,  give  all  diligence  to  make  your  Calling  and 
Elettlonfure.    Now,  I  fay,  what  Scripture-Rule  can 
affure  me,  that  I  have  true  Faith  ?  That  my  Calling 
and  Election  is  fure? 

If  it  be  faid,  By  comparing  the  Scripture-Marks  of 
true  Faith  with  mine  : 

I  demand,  Wherewith  fhali  I  make  this  Obfer- 
vation?  What  fhali  afcertain  me,  that  lam  not 
miftaken?  It  cannot  be  the  Scripture:  That's  the 
Matter  under   Debate. 

If   it  be  faid,   My  own  Heart : 
How  unfit  a  Judge  is  it  in  its  own  cafe?  And  how 
like  to  be  partial,  efpecially  if  it  be  yet  unrenewed  ? 
Doth  not  the  Scripture  fay,  That  it  is  deceitful  above  JieJ^^r/& 
all  things?  I  find  the  Promifes,  I  find  the  Threat-  feitfuil 
nings,  in  the  Scripture  >  but  who  telleth  me,  that      * 
the  one  belongs  to  me,  more  than  the  other?  The 
Scripture  gives  me  ameer  Declaration  of  thefe  things, 
but  makes  no  Application-,  fo  that  the  AiTumption 
mull  be  of  my  own  making,  thus  5  as  for  Example: 
I  find  this  Propofition  in  the  Scripture  -, 

He  that  Relieves,  fhali  befaved :  Thence  I  draw  this 
AiTumption, 

But  I,  Robert,  believe*. 
Therefore,  I  fhali  befaved. 
The  Minor  is  of  my  own  making,  not  exprefied 
in  the  Scripture  ^  and  fo  a  Humane  Conclusion,  not 
a  Divine  Pofition  >  fo  that  my  Faith  and  Affurance 

here 


73 PROPOSITION     III. 

here,  is  not  built  upon  a  Scripture  Propofirion,  but 
upon  a  Humane  Principle  •  which,  unlefs  I  be  fure 
of  elfewhere,  the  Scripcure  gives  me  no  certainty 
in  the  matter. 

Again,  Ifl  fhould  purfue  the  Argument  further, 
and  feek.  a  new  Medium  out  of  the  Scripture,  the 
lame  difficulty  would  occur,  thus  : 

He  that  hath  the  true  and  certain  Marks  of  true 
Faith  hath  true  Faith. 
But  I  have  thofe  Marks.- 
Therefore,  I  have  true  Faith. 
For  the  Affumption  is  It  111  here  of  my  own  ma- 
king, and  is  not  found  in  the  Scriptures  5  and  by 
confequence  the  Conclufion  can  be  no  better,  fince 
it  ftill  followeth  the  weaker  Propofition.    This  is 
rheIm  -^  indeed   fo  pungent,   that  the  belt  of  Protettants, 
Teftimoty   who  plead  for  this  AfTurance,  afcribe  it  to. the  in- 
t/wrfWai^  Teltimony  of  the  Spirit,  (as  Calvin,  in  that 
5cri^'wrc-  large  Citarion,   cited  in  the    former  Propofition ) 
fromifes.   f0  that,  not  to  feek  further  into  the  Writings  of 
the  Primitive  Proteftants,  ("which  are  full  of  fuch 
ExpreffinnsJ    even     the   Weflminiler  Confeffion  of 
Faith  affirmeth,  Chap  18.  Sell.  12.  "This  certainty 
"  is  not  a  bare  Conjecture  and  probable  Perfwafion, 
"  grounded  upon  Fallible  Hope,  but  an  Infallible 
cc  Affurance  of  Faith,    founded    upon   the  Divine 
"Truth  of  the  Promife  of  Salvation;  the  inward 
"  Evidences  of  thefe  Graces,  unto  which  thefe  Pro- 
"  mifes  are  made  5  the  Teltimony  of  the  Spirit  of 
"  Adoption,  witnefling  to  our  Spirits,  that  we  are 
"  the  Children  of  God  5  which  Spirit  is  the  Earneji 
"  of  our  Inheritance,  whereby  we  are  fcaled  to  the  day 
*'  of  Redemption. 

Moreover,  The  Scripture  it  feif,  wherein  we  are 
fo  earneftly  prefTed  to  feek  after  this  Affurance,  doth 
not  at  all  affirm  it  felf  a  Rule  fufiicient  to  give  it, 
but  wholly  afcribeth  it  to  the  Spirit,  as  Rom.  8.  16. 
The  Spirit  it  felf  beareth  witnefs  with  our f pint,  that  we 
arc  the  Children  of  God.    1  John  4. 1 3.  Hereby  know  we 

that 


Of  tbe  Scriptures.  79 

»■' .' 

that  we  dwell  in  him,  and  be  In  us,  becaufebe  batb  given 

us  of  bis  Spirit  \  and  chap  5.  6.  And  it  is  tbe  Spirit  that 
teatetb  witnefs,  becaufe  tbe  Spirit  is  Truth. 

§.  IV.  Laftly,  That  cannot  be  the  only,  principal  £&££ 
nor  chief  Rule,  which  doth  not  univerfally  reach  are  not  the 
every  Individual,  that  needeth  it,  to  produce  thec/7^*w/e' 
neceflary  efFe£l$  and  from  the  ufe  of  which  (either 
by  fome  innocent  and  finlefs  Defeft,  or  Natural, 
yet  harmlefs  and  blamelefs  Imperfection  )  many 
fwho  are  within  the  compafs  of  the  vifible  Church, 
and  may,  without  abfurdity,  yea,  with  great  pro- 
bability, be  accounted  of  the  ElecTJare  neceflarily 
Excluded,  and  that  either  wholly,  or  at  leaft  from 
the  immediate  ufe  thereof.  But  it  fo  falls  out  fre-  lT>eafPe8m 
quently  concerning  the  Scriptures,  in  the  cafe  of  pie,  au- 
Deaf  People,  Children  and  Idiots,  who  can  by  no  Jg^ 
means  have  the  benefit  of  the  Scriptures.  Shall  we  (tanced. 
then  affirm,  that  they  are  without  any  Rule  to  God- 
ward,  or  that  they  are  all  damned?  As  fueh  an  Opi- 
nion is  in  it  feif  very  abfurd,  and  inconfittent  both 
with  the  Juftice  and  Mercy  of  God,  fo  I  know  no 
found  Reafon  can  be  alledged  for  it.  Now  if  we 
may  fuppofe  any  fuch  to  be  under  the  New  Covenant 
Difpenfation,  as  I  know  none  will  deny  *  but  that  we 
may  fuppofe  it  without  any  abfurdity,  we  can  not  fup- 
pofe them  without  fome  Rule  and  Means  of  Know- 
ledge 5  feeing  it  is  exprelly  affirmed,  They  flail  all  be 
taught  of  God,  John  6.  4?.  And  they  flail  know  mejrom 
tbe  leaft  to  tbe  greatett,  Heb.  8.  it.  But  Secondly, 
Though  we  were  rid  of  this  difficulty,  how  many 
illiterate,  and  yet  good  Men,  are  there  in  the 
Church  of  God,  who  cannot  read  a  Letter  in  their 
own  Mothers  Tongue?  Which  Imperfection,  tho' 
it  be  inconvenient,  I  cannot  tell  whether  we  may 
fafely  affirm  it  to  be  finful  5  thefe  can  have  no  im- 
mediate Knowledge  of  the  Rule  of  their  Faith:  So 
their  Faith  muft  nee$s  depend  upon  the  credit  of 
other  Men's  Reading  or  Relating  it  unto  them; 
where  either  the  altering,  adding,o  omitting  of  a 

little 
1 


Bo  PROPOSITION    III. 


little  word  may  be  a  Foundation  in  the  poor  Hear- 
er, of  a  very  dangerous  Miltake,  whereby  he  may 
either  continue  in  an  Iniquity  ignorantly,  or  believe 
a  Lye  confidently.    As  for  Example,  the  Papifts  in 

loncla^the^1  their  Catechifms>  and  PuMicfc  Exercife  of  Exa- 
7eTonadcom-  mination,  towards  the  People,  have  boldly  cut  away 
frtm^T  rhe  Second  Command,  becaufe  it  feems  fo  exprelly 
itqiV*    to  hit  againft  their  Adoration  and  Ufe  of  Images  5 
whereas  many  of  thefe  People,  in  whom,  by  this 
Omiilion,  this  falfe  Opinion  is  foftered,  are  under 
a  fimpie  impoflibility,  or  at  lealt  a  very  great  dif- 
ficulty, to  be  outwardly  informed  of  this   abufe. 
But  further,  fappofe  all  could  read  the  Scriptures 
in  their  own  Language,  where  is  there  one  of  a 
Thoufand  that  hath   that  through  Knowledge  of 
the  Original  Languages,  in  which  they  are  writ- 
ten, fo  as  in  that  refpect  immediately  to  receive  the 
_7heUn_  benefit  of  them  ?  Mult  not  all  thefe  here  depend 
painty"} upon  the  Honefty  and    Faithfulefs  of  the    Inter- 
*be  lmeT0~f  preters?  Which  how  uncertain  it  is  for  a  Man  to 
fkelhrip-  build  his   Faith  upon,  the    many  Corrections,   A- 
tycs.ani  mendments,  and  various  Effays,  which  even  among 
^iterating  Proteftants  have  been  ufed,  whereof  the  latter  have 
*•        *  conftantly  blamed    and   corre&ed    the   former,  as 
guilty  of  Defeats  and  Errors,  doth  fufficiently  de- 
clare.    And  that  even  the  lalt  Traullations  in  the 
vulgar  Languages  need  to  be  corrected  (as   I  could 
prove    at    large,  were    it   proper    in    this   place) 
learned  Men  do  confefs.     But  1  alt  of  .all,  "there  is 
no  lefs  difficulty, even  occurs  to  thefe  skilled  in  the 
Original  Languages,  who  cannot   fo  immediately 
receive  the  Mind  of  the  Authors  in  thefe  Writings, 
as  that  their  Faith  doth  a-t  lealt  obliquely  depend 
upon  the  Honefty  and  Credit  of  the  Tranfcrihers, 
fince  the  Original  Copies  are  gjranted  by  all  not  to 
be  now  exranr. 
hieUad£^     Of  which  Tranfcrihers  J,eroiv-  in  his  time  com- 
Lhgui%.     plained,  faying,  That  they  wrote  not  what  they  found. 
-47.         ])Ut  what  they  underjlood.   And  Eptphanius  faith, That 

in 


Of  the   Scriptures.  81 


in  the  good  and  corretl  Copies  oj  Lt:ke  it  was  mitten, 

that  Chrift  Wept,  and  that  Irenes  doth  cite  its  }>ut  ^^ 

that  the  Catholic ks  blotted  it  out,  fearing  left  Hereticks  TomVoplr: 

Jhould  have  abufed  it.    Other  Fathers  alfo  declare, 

That  whole  Verfes  were  taken  out  of  Mark,  becaufe  of 

the  Manichees. 

But  further,  the  various  Leftions  of  the  Hebrew  rj£™*? 
CbaraSer,  by  reafon  of  the  Points,  which  fome  plead  Zl  0fth\ 
for,  as  coacvous  with  the  firlt  Writings-,  which  {JjJjJJJ  ' 
others,  with  no  lefs  probability,  alledge  to  be  a  &£* 
later  Invention^  the  difagreement  of  divers  Cita- 
tions of  Chrift  and  the  A  potties,  with  thofe  Paf- 
fages  in  the  Old  Teitament  %  they  appeal  to  the 
great  Controverfies  among  the  Fathers,  whereof 
fome  highly  approve  the  Greek  Septuagint,  decrying 
and  rendring  very  doubtful  the  Hebrew  Copy,  as  in 
many  places  vitiated,  and  altered  by  the  Jews  $ 
other  fome,  and  particularly  Jerom,  exalting  the 
certainty  of  the  Hebrew,  and  rejecting,  yea,  even 
deriding  the  Hiltory  of  the  Septuagint,  which  the 
Primitive  Church  chiefly  made  ufe  of*,  and  fome 
Fathers,  that  lived  Centuries  before  him,  affirm'd 
to  be  a  molt  certain  thing.  And  the  many  various 
LeQions  in  divers  Copies  of  the  Greek,  and  the 
great  Alterations  among  the  Fathers  of  the  firlt 
three  Centuries  (  who  had  greater  opportunity  to 
be  better  informed,  than  we  can  now  lay  claim  to  ) 
concerning  the  Books  to  be  admitted  or  rejefled, 
as  is  above  obferved.  I  fay,  all  thefe,  and  much 
more  which  might  be  alledged,  puts  the  Minds, 
even  of  the  Learned,  into  infinite  Doubts,  Scruples, 
and  inextricable  Difficulties :  Whence  we  may  very 
fafely  conclude,  That  Jefus  Chrift,  who  promifed 
to  he  always  with  his  Children,  to  lead  them  into 
*//  Truth,  to  guard  them  againft  the  Devices  of  the 
Enemy,  and  to  eftablifh  their  Faith  upon  an  un- 
■mweable  Reck,  left  them  not  to  be  principally  ruled 
ly  that,  which  was  fubjeft  in  ic  felf  to  many  nh- 
ccmintks;  And  therefore  he  gave  them  his  Spirit, 

G  as 


82 PROPOSITION     HI. 

as  their  principal  Guide,  which  neither  Morns  nor 
Time  can  wear  out,  nor  Tranfcribers  nor  Tranflators 
corrupt  ^  which  none  are  fo  Young,  none  fo  Illiterate 
none  in  fo  remote  a  Place,  but  tney  may  come  to  he 
reached,  and    rightly  informed  by  it. 

Through  and  by  the  Ciearnefs  which  that  Spirit 
gives   us,  it   is  that  we  are  only  belt  rid  of  thofe 
difficulties   that  occur  to-  us,  concerning  the  Scrip- 
tures.    The  real  and  undoubted  Experience  whereof 
I   my  felf  have  been  a  Witnefs  of,  with  great  Ad- 
miration of  the  Love  of  God   to  his    Children  in 
thefe  latter  days  :  For  I  have  known  fome  of  my 
Friends,   who   profefs  the    fame   Faith  with  me, 
faithful  Servants  of  the  moll   high  God,  and  fulL 
of  Divine  Knowledge  of  his  Truth,  as  it  was  im- 
mediately and  inwardly  revealed  to  them  by  the 
rr^n™£  Spirit,  from  a   true  and  living  Experience*,  who 
iMtf strip*  riot  only  were   ignorant  of  the  Greek  and  Hebrew, 
turesdif-  ]3Ut  even   fome   0f  them  could  not  read  their  own 
ilTspirh,  vulgar  Language-,  who  being   prefled   by  the  Ad- 
%J}£d"n~  verfaries  with    fome   Citations  out   of  the  EngUJh 
Levers'*  Tranflation,   and  finding  them  to  difagree-with  the 
Manifeftation  of  Truth  in  their  Hearts,  .have  boldly 
affirmed  the  Spirit  of  God  never  faid  fo  5  and  that 
it   was  certainly  wrong  :    For  they  did  not  believe 
that  anv   of  the  Holy  Prophets,   or  Apoftles,  had 
ever  written  fo  •,  which,  when  I  on  this   account 
ferioufly  examined,  I  really  found  to  be  Errors  and 
Corruptions   of  the  Tranflators  :  Who,  as  in  moft 
Traniktions,  do  not  fo  much  give  us  the  genuine 
-Signification   of  the  Words,  as   ftrain  them  to  ex- 
pr~fs   that,  which  comes  nearelt  to  that  Opinion 
and  Notion  they  have  of  Truth.     And  this  feemed 
to  me   to  fuit  very  well  with  that  Saying  oi' Aw 
guftiff,  Eplft.  '9.  ad  Hen.  Tom.  2.  fol.  14.    after  he 
lias  faid,  "That  he  gives  only  that  Honour  to  thofe 
"  Books  which  are  called  Canonical,  as  to  believe 
cc  that   the   Authors  thereof  did  in  writing,  not  err. 
He  adds,  "And  if  I  (hall  meet  with  any  thing  in 

"  thefe 


Of   the  Scriptures. 


"  thefe  Writings,  that  feemeth  repugnant  to  Truth, 
<c  I  fhall  not  doubt  to  fay,  that  either  the  Volume 
"  is  Faulty  or  Erroneous  :  That  the  Expounder 
"  hath  not  reached  what  was  faid,  or  that  I  have 
<c  in  no  wife  underltood  it.  So  that  he  fuppofes, 
that  in  the  Tranfcription  and  Tranilation,  there 
nay  be  Errors. 

§.  V.   If  it  be  then  asked  me,  Whether  I  think  Object 
hereby  to  render  the  Scripture  altogether  Uncertain^or 
Vfelefs  ? 

I  Anfwer  *,  Not  at  all.     The  Propofition  it  felf  de-  Anf^il 
clares  what  eiteem  I  have  for  them  $  and  provided, 
that  to  the  Spirit,  from  which  they  came,  be  but 
granted  that  place  the  Scriptures  themfelvesgiveit^ 

1  do  freely  concede  to  the  Scripture  thefecond  place, 
even  whatfoever  they  fay  of  themfelves  :  Which 
the  Apoftle  Paul  chiefly  mentions  in  two  places, 
Rom.  i?.  4.  Whatfoever  things  were  written  aforetime, 
were  written  for  our  Learnings  that  we,  through  Pa- 
tience and  comfort  of  the  Scriptures,  might  have  Hope. 

2  Tim,  3.  1?. 16.  17.  The  Holy  Scriptures  are  able  to 
make  wife  unto  Salvation,  through  faith  which  is  in  Jcfusi 
Chr'itt.  All  Scripture  given  by  \nfp\ration  of  God,  is 
profitable} or  Qorrellionfor  Inflruttion  in  Right  eoufnefs, 
that  the  Man  of  God  may  be  perfe  ft,  throughly  fur  ntjhei 
unto  every  good  Work. 

For  tho'  God  do  principally  and  chiefly  lead  us 
by  his  Spirit  -,  yet  he  fometimes  conveys  his  Com- 
fort and  Confolation  to  us,  through  his  Children, 
whom  he  Raifes  up  and  Inlpires,  tofpeak  or  write 
a  Word  in  feafon  •,  whereby  the  Saints  are  made 
Instruments  in   the  hand  of  the  Lord,  toltrengthen 
and   encourage  one  another  -,    which  do  alfo  tend 
to  perfeft,  and  make  them  wife  unto  Salvation ;  The  Wmti 
and  fuch  as  are  led  by  the  Spirit,  cannot  negleft,  JJJKj  i9 
but  do  naturally   love,  and  are  wonderfully  che-  tkefam* 
Tifhed  by  thar,  which  proceedeth  from  the  fame  ffi*  m 
Spirit  in  another ;  becaufe  fuch  mutual  Emanations  "' 
pfthe  Heavenly  Life,   tend  to  quicken  the  mind, 

G  2  when 


34  PROPOSITION     III. 


when  at  any  time  it  is  overtaken  with  heavinels. 
Peter  himfelf  declares  this  to  have  been  the  end  of 
his  Writing,  2  Pet.  1.  1  2,  13.  Wherefore  1  will  not 
be  negligent,  to  put  you  always  in  remembrance  of  tbefe 
things  5  tho  ye  know  them,  and  be  eftablifhed  in  the 
frefent  Truth,  Tea,  1  think  it  meet,  as  long  as  1  am 
in  this  Tabernacle,  to  jliryou  up,  by  putting  you  in  re' 
me  mb  ranee. 

God  is  Teacher  of  his  People  himfelf -,  and  there 
is  nothing  more  exprefs,  than  that  fuch  as  are  un- 
der the  New  Covenant,  they  need  no  Man  to  teach 
them  :  Yet  it  was  a  fruit  of  Chrift's  AfcenGon,  to 
fend  Teachers  and  Pallors,  for  perfecting  of  the 
Saints.  So  that  the  fame  Work  is  afcribed  to  the 
Scriptures,  as  to  Teachers  -,  the  one  to  make  the 
Man  of  God  perfecl,  the  other  for  the  Perfection 
of  the  Saints.  •   . 

As  then  Teachers  are  not  to  go  before  the 
Teaching  of  God  himfelf,  under  the  New  Cove- 
nant, but  to  follow  after  it  -,  neither  are  they  to 
xob  us  of  that  great  Priviledge,  which  Chrift  hath 
purchafed  unto  as  by  his  B'ood  -,  fo  neither  is  the 
Scripture  to  go  before  the  Teaching  of  the  Spirit, 
or  to  rob  us  of  it. 

Secondly,  God  hath  feen   meet,  that   herein  we 
fhould,    as   in  a   Looking-Glafs,  fee  the  Conditions 
The  Scrip-  and   Experiences  of  the  Saints  of  old  $  that  finding 
tuns  a     our  Experience  anfwer  to  theirs,  we  might  thereby 
GUfiF    be  the    more  confirmed   and   comforted,  and    our 
Hopeftrcngthened  of  obtaining  the  fame  end  ;  that 
obferving   the   Providences  attending  them,  feeing 
the  Snares  they  were  liable  to,  and  beholding  their 
Deliverances   $  we  may  thereby  be  made  wife  unto 
Salvation,  and  feafonably   reproved,  and  inftrucled 
in  Right  eoufnefs. 
fhejftrip-       This   is  the  great  Work  of  the  Scriptures,  and 
tures  Work  uieir  Service  to    us,  that  we  may  witnefs   them 
■*«rf»r>"«  fulfilled   in  us,   and  fo  difcerri  the  itamp  of  God's 
Spirit  and  ways  upon  them,  by  the  inward  ac- 
quaintance 


Anfw.2 


Of  the  Scriptures.  8? 


quaintance  we  have  with  the  lame  Spirit  and  Work 
in  our  Hearts.  The  Prophecies  of  the  Scriptures 
are  alfo  very  comfortable  and  profitable  unto  us, 
as  the  fame  Spirit  inlightens  us,  to  obferve  them 
fulfilled,  and  to  be  fulfilled  :  For  in  all  this,  it  is 
to  be  obferved,  that  it  is  only  the  Spiritual  Man 
that  can  make  a  right  ufe  of  them  :  They  are  able 
to  make  the  Man  of  God  perfecl,  (  fo  it  is  not  the 
Natural  Man)  and  whatfoever  was  written  afore- 
time, was  written  for  our  comfort,  \_our~\  that  are 
the  Believers,  \_our\  that  are  the  Saints  ^  concerning 
fuch  the  Apottle  fpeaks :  For  as  for  the  other,  the 
Apoftle  Peter  plainly  declares,  that  the  unUable  and 
unlearned  wreft  them  to  their  own  Deftrutfion  :  Thefe 
were  they  that  were  unlearned  in  the  Divine  and 
Heavenly  Learning  of  the  Spirit,  not  in  Humane 
and  School  Literature  ^  in  which,  we  may  fafely 
prefume,  that  Peter  himfelf,  being  a  Fifher-man, 
had  no  skill  ^  for  it  may,  with^  great  probability, 
yea  certainty,  be  affirmed,  thai  he  had  no  know- 
ledge of  Ariftotle's  Logick,  which  both  Papifts  and  Lo«uh 
Proteftants,  now  degenerating  from  the  Simplicity 
of  Truth,  make  the  Hand-maid  of  Divinity  (as  they 
call  it  )  and  a  necelTary  Introduction  to  their  car- 
nal, natural  and  humane  Miniltry.  By  the  infinite 
obfeure  Labours  of  which  kind  of  Men,  mixing 
in  their  Heathenifh  Stuff,  the  Scripture  is  rendred 
at  this  day  of  fo  little  fervice  to  the  fimple  People  : 
Whereof  if  Jercm  complained  in  his  time,  now 
Twelve  Hundred  Years  ago,  Hierom  Epilt.  1 34.  ad 
Cypr.  torn.  3.  faying,  It  is  wont  to  bcjal  the  m oft  part 
cf  Learned  Men,  that  it  is  harder  to  under fland  their 
Expositions,  than  the  things  which  they  go  about  to  Ex- 
pound •,  What  may  wre  fay  then,  confidering  thofe 
great  Heaps  of  Commentaries  fince,  in  Ages  yet  far 
more  corrupted  ? 

§.  VI.  In  this  refpecT:  above  mentioned  then,  we 
have  lhewn  what  Service  and  Ufe  the  Holy  Scrip- 
tures?  as  managed  in  and  by  the  Spirit,  are  of,  to 

G  3  the 


86  PROPOSITION    III. 

the  Church  of  God  ♦>  wherefore  we  do  account 
rhe  Scr.  .them  a  Secondary  Rule.  Moreover,  becaufe  they 
tures  7%  are  commonly  acknowledged  by  all,  to  have  been 
tondary  written  by  the  Dictates  of  the  Holy  Spirit,  and 
that  the  Errors,  which  may  be  fuppofed  by  the 
Injury  of  Times  to  have  flipt  in  are  not  fuch,  but 
that  there  is  a  fufficient  clear  Teftitnony  left  to  all 
theEffentials  of  the  Chriltian  Faith}  we  do  look 
upon  them,  as  the  only  fit  outward  Judge  of  Con- 
troverfies  among  Chrittians  ^  and  that  cvhatfoever 
DoCtrine  Is  contrary  unto  their  Teltirriony,  may 
therefore  juftly  be  rejected  as  Falfe.  And  for  our 
parts,  we  are  very  willing,  that  all  pur  PoCtrines 
and  Practices  be  tried  by  them  ♦,  whicn  we  never 
xefufed,  nor  ever  fhall,  in  ail  Controverfies  with 
our  Adverfaries,  as  the  Judge  and  Tell.  Wefhali 
^Ifo  be  very  willing  to  admit  it,  as  a  positive  cer- 
tain Maxim,  That  whatfoever  any  do,  pretending  to 
the  Spirit,  which  is  contrary  to  the  Scriptures,  be  ac- 
counted..and  reckoned  a  Delujion  of  the  Devil.  For  as 
we  never  lay  claim  to  the  Spirit's  Leadings,  that 
we  may  cover  our  felves  in  any  thing  that  is  Evil  * 
fo  we-  know,  that  as  every  Evil  contradicts  the 
Scriptures,  fo  it  doth  alfo  the  Spirit  ,in  the  firlt 
place,  from  which  the  Scriptures  came,  and  whofe 
Motions  can  never  contradict  one  another,  tho5 
they  may  appear  fometimes  to  be  contradictory  to 
the  Blind  Eye  of  the  Natural  Man,  as  Paul  and  James 
feem  to  contradict  one  another. 

Thus  far  we  have  (hewn  both  what  we  believe, 
and  what  we  believe  not,  concerning  the  Holy 
Scriptures  *  hoping,  we  have  given  them  their  due 
place.  But  fince  they  that  will  needs  have  them  to 
be  the  Only,  Certain  and  Principal  Rule,  want  not 
fome  (hew  of  Arguments,  even  from  the  Scripture 
It  felf,  (tho'  it  no  where  call  it  felffo  )  by  which 
they  labour  to  prove  their  Doctrine  ;  I  fhall  briefly 
lay  them  down  by  way  of  Objections,  and  Anfwer 
them,  before  I  make  an  end  of  this  mattrer. 

§.VIi 


~0f  the    Scriptures.  87 

§.  V1L     Their  fiilt  Obje&ion   is  ufually   drawn  Obj.  \a 
from  Jfaiab   8.  20.  To  the  Law  and  to  the  Teflimony  5 
if  tbeyfpeak  not  according  to  this  Word,  it  is  becaufs 
there  is  no  Light  in  them.     Now  this  Law,  TefUmony, 
and  Word,  they  plead  to  be  the  Scriptures. 

To  which   iAnfwer*  That  that  is  to  beg  the  AnfwX< 
thing  in    Queftion  -,   and    remains    yet    unproved. 
Nor  do  I  know,  for  what  reafon  we  may  not  fafe- 
ly  affirm  this  Law  and  Word  to  be  Inward:    But 
fuppofe  it  was  Outward,  it    proves   not  the   cafe 
at  all  for  them,  neither  makes  it  againft  us$  for 
it  may  be  confeffed,  without  any  prejudice  to  our 
Caufe,  That  the  outward  Law  was    more  parti- 
cularly to  the  Jews   3.  Rule,  and  more  principally 
than   to  us  5   feeing  their  Law  was  Outward  and 
Literal,  but  ours  under  the  New  Covenant,    fas 
hath  been  already  faid  )  is  exprefly  affirmed  to  be 
Inward  and  Spiritual-.    So  that  this  Scripture  is  fo 
far  from  making  againft  us,  that  it  makes  for  us-,to  try  all 
for  if  the  Jews  were  directed  to   try  all    things  'J£"&$h 
by   their  Law,   which  was  without  them,  written  w 
In  Tables  of  Stone  -,   then  if  we  will  have    this 
Advice  of  the    Prophet   to    reach   us,    we     mull 
make  it  hold  parallel  to  that  Difpenfation  of  the 
Gofpel   which  we  are  under :   So    that   we    are 
to   try   all   things  fin    the   firft    place)  by   that 
Word  of  Faith,  which  is  preached  unto  us,  which 
the  Apoftle  faith,  is  in  the  Heart-,  and   by  that 
Law,  which  God  hath  given  us,  which  the  Apo- 
ftle faith  alfo  exprefly,  is  written  and  placed  in  the 
Mind. 

Lajlly;  If  we  look  to  this  place,  according  to  the 
Greek  Interpretation  of  the  Septuagint,  our  Adver- 
faries  fhall  have  nothing  from  thence  to  carp$  yea, 
it  will  favour  us  much:  For  there  it  is  faid,  that 
the  Law  is  given  us  for  a  help  -,  which  very  well  agrees, 
with  what  is  above  aliened. 

Their  fecond  Objection  is  from  John  5.  39.  Search  q,  •   ., 
$be  Scriptures y  &c, 

G  4  Uere% 


88  PROPOSITION     III. 

Here,  fay  they,  we  are  commanded^  by  Chrift  him- 
self, to  fearcb  the  Scriptures. 

TAnJw.\.  I  Anfwer,  Firfts  That  the  Scriptures  ought  to 
'  be  fearched,  we  do  not  at  all  deny  h  but  are  very 
willing  to  be  tryed  by  them,  as  hath  been  above- 
declared  ;  But  the  Queftion  is,  Whether  they  be  the 
Only  and  Principal  Rule  ?  Which  this  is  fo  far  from 
proving,  that  it  proveth  the  contrary  |  for  Chrift 
checks  them  here,  for  too  high  aji  eiteem  of  the 
Scriptures,  and  neglefling  of  him  that  was  to  be 
preferred  before  them,  and  to  whom  they  bare 
witnefs  \  as  the  following  words  declare.    For  in 

patch  the  them  ye  think  ye  have  Eternal  Life,  and  they  are  they 

pripifef,  which  teftijie  of  me  :  And  ye  will  not  come  unto  me? 
that  ye  might  have  Life.  This  fhews,  that  while 
they  thought,  they  had  Eternal  Life  in  the  Scrip- 
tures, they  negle&ed  to  come  unto  Chrift,  to  have 
Life,  of  which  the  Scriptures  bore  witnefs.  'This 
anfwers  well  to  our  purpofe,  fince  our  Adverfaries 
now  do  alfo  exalt  the  Scriptures,  and  think  to 
have  Life  in  them $  which  is  no  more,  than  to 
look  upon  them  as  the  only  principal  Rule,  and 
Way  to  Life  5  and  yet  refufe  to  come  unto  the 
Spirit,  of  which  they  teftifie,  even  the  Inward  Spi- 
ritual Law,  which  could  give  them  Life  :  So  that 
the  caufe  of  this  Peoples  Ignorance  and  Unbelief* 
was  not  their  want  of  refpefl  to  the  Scriptures  ^ 
which  tho5  they  knew,  and  had  a  high  efteem  of-, 
yet  Chrift  teftines  in  the  former  Verfes,  that  they 
Ijad  neither  Jeen  the  Father,  nor  heard  his  Voice  at 
any  time  ?  neither  had  bis  Word  abiding  in  them  \ 
Which  had  they  then  had,  then  tfiey  had  believed 

y  /  in  the  Son.  Moreover,  that  place  may  be  taken 
dr*  "in  the  Indicative  Mood,  Te  fearch  the  Scriptures 3, 
which  Interpretation  the  Greek  word  will  bear, 
and  fo  P'for  tranllateth  it  i  Which  by  the  reproof 
following,  feemeth  alfo  to  be  the  more  genuine  In- 
terpretation, as  Cyrlllus  long  ago  hath  obfeived. 


Of  the  Scriptures.  ,  89 

§.  VIII.  Their  Third  Objeftion  Ms  from  thefe 
words,  A3s  17.  11.  Tbefe  were  more  noble  than  thofe 
in  ThefTalonica,  in  that  they  recieved  the  Word  with 
all  readinejs  oj  wind,  and fe arched  the  Scriptures  daily, 
whether  thoje  things  were  Jo. 

Here,   fay   they,  the  Bereans  are  commended,  jor  Obj.  3. 
fe  arching  the  Scriptures,  and  making  them  the  Rule. 

I  anfwer;  That  the  Scriptures  either  are  the  prin-  Anfw.u 
eipal  or  only  Rule,  will  not  at  all  from  this  follow  ^ 
neither  will  their  fearching  the  Scriptures,  or  being 
commeided  for  it,  infer  any  fuch  thing  :  For  we 
recommend  and  approve  the  ufe  of  them,  in  that 
refpeft,  as  much  as  any  \  yet  will  it  not  follow, 
that  we  affirm  them  to  be  the  principal  and  only  m 
Rule. 

Secondly  >y  It  is  to  be  obferved,  that  thefe  were  the  Anfw.2. 
Jews  of  Berea,  to  whom  thefe  Scriptures,  which  were 
the  Law  and  the  Prophets,  were  more  particularly  The  Bere- 
a  Rule  $    and  the   thing   under  Examination  was,  ^glt?9* 
whether  the  Birth,  Life,  Works,    and  Sufferings  striptures, 
of  Chriff,  did  anfwer  to  the  Prophecies  that  went  *f XZ 
before  of  him  $  fo  that  it  was  molt  proper  for  them,  lyRuiet* 
being  Jews,  to  examine  the  Apoltle's  Doctrine  by  #^*" 
the  Scriptures,  feeing  he  pleaded  it  to  be  a  fulfilling 
of  them.     It   is  faid  neverthelefs  in  the  firft  place, 
That  they   received  the  Word  with  chearfulnefs  5  and 
in  the  fecond   place,   They  fearched  the  Scriptures  $ 
Not  that   they  fearched   the  Scriptures*  and  then 
received   the    IVord  •,  for  then  could  they  not  have 
prevailed     to  Convert   them,   had    they   not  firft 
minded  the   Word  abiding  in  them,  which  opened 
their  Underlfandings  *,  no  more,  than  the  Scribes 
and  Pharifees,  who  (as  in  the  former  Objection  we 
oblevved  )    fearched    the  Scriptures,   and  exalted 
them,  and  yet  remained  in  their  Unbelief  *,  becaufc 
they   had  not   the  Word  abiding  in  them. 

But  Laflly,   If  this  Commendation  of  the  Jewijly  Anfw.f, 
Bereans    might   infer,    That   the  Scriptures   were 
the  only  and  principal  Rule  to  try  the  Apoftles 
'  '  •'  -   ■  '         Doftrine 


90  PROPOSITION    III. 

Do£frine  by  ;  what  fftould  have  become  of  the 
Gentiles  ?  How  fhould  they  ever  have  come  to  have 
received  the  Faith  of  Chrift,  who  neither  knew  the 
Scriptures,  nor  believed  them?  We  fee  in  the  end 
The  A  the-  of  the  fame  Chapter,  how  the  ApotUe,  preaching  to 
/UncJ!1'  l^e  Athenians ■,  took  another  method,  and  direSed 
them  to  fomewhat  of  God  within  themfelves,  that 
they  might  feel  after  him.  He  did  not  go  about  to 
Profelyte  them  to  the  Jewijh  Religion,  and  to  the 
Belief  of  the  Law  and  the  Prophets,  and  from  thence 
to  prove  the  Coming  of  Chrift  j  nay,  he  took  a 
nearer  way.  Now  certainly,  the  Principal .  and 
only  Rule  is  not  different  5  one  to  the  Jews,  and 
another  to  the  Gentiles-,  but  is  Univerfal,  reaching 
both  :  Tho'  fecondary  and  fubordinate  Rules  and 
Means  may  be  various,  and  diverily  fuited,  accord- 
ing as  the  People,  they  are  ufed  to,  are  Stated  and 
Circumftantiated  ;  Even  fo  we  fee,  that  the  Apo- 
ftle  to  the  Athenians,  ufed  a  Teftimony  of  one  of 
their  own  Poets,  which  he  judged  would  have 
Credit  with  them  :  And,  no  doubt,  fuch  Tefti- 
monies  whofe  Authors  they  efteemed,  had  more 
weight  with  them,  then  all  the  Sayings  of  Mofes 
and  the  Prophets,  whom  they  never  knew  nor 
would  have  cared  for.  Now  becaufe  the  Apoltle 
ufed  the  Teftimony  of  a  Poet  to  the  Athenians,  will 
-  it  therefore  follow,  he  made  that  the  Principal,  or 
only  Rule  to  try  his  Do&rine  by  >  So  neither  will 
it  follow,  that  tho' he  made  ufe  of  the  Scriptures 
to  the  Jews,  as  being  a  Principle  already  believed 
by  them,  to  try  his  Do£lrine,  that  from  thence 
the  Scriptures  may  be  accounted  the  Principal  or 
only  Rule. 
Ob],  4.  §•  IX.  The  laft,  and  that  which  at  firft  view 
feems  to  be  the  greateft  Obje&ion,  is  this  : 

Jj  the  Scripture  be  not  the  adequate,  principal,  and 
snly  Rule,  then  it  would follow,that  /fo Scripture  is  not 
tompleat,  nor  the  Canon  filled  -,  that  if  Men  be  now  im- 
mediately Led  and  Ruled  by  the  5pirit3  they  may  add  new 

Script^ 


Of  the    Scriptures.  91 

Scriptures,  of  equal  authority  with  the  old  $  whereas  every 
cne  that  adds,  is  cur  Jed  :  Tea,  what  ajjurance  have  we,  _ 
but  at  this  rate  every  one  may  bring  in  a  new  Go/pel 
according  to  his  fancy  ? 

The  dangerous  Confequences  infinuated  in  this    •   r  1 
Objection,  were  fully  anfwered  in  the  later  part  of     *'    - 
the  laftPropofition,  in  what  was  faid  a  Utile  before  5 
offering  freeiy  to  difclaim  all  pretended  Revelations, 
contrary  to  the  Scnptutes. 

But  if  it  be   urged,  That  It  is  not  enough  to  deny  Obj.  £ 
thefe  Confequences  if  they  naturally  follow  from  your  Do- 
Urine  of  Immediate  Revelation^and  denying  /^Scripture 
to  be   the  only  Rule. 

I  Anfwer  j  We  have  proved  both  thefe  Do&rines  ^n  pw  ^ 
to  be  true  and  neceffary,   according  to  the  Scrip.     ^   *  " 
tures  themfelves  5  and  therefore  to  fallen  evil  Con- 
fequences upon   them,  which  we  make  appear  do 
not  follow,  is  not  to  accufe  us,  but  Chrift  and  his 
Apoftles,  who  preached  them. 

But  Secondly:  We  have  fhut  the  Door  upon  all  Anfw.zl 
fuch  Do&rine,  in  this  very  Pofition  $  affirming,  That 
the  Scriptures  give  ajull  and  ample  Teflimony  to  all  the 
principal  Dctfrines  of  the  Chnftian  Faith.  For  we  do 
firmly  believe,  that  there  is  no  other  Gofpel  or 
Dottfirie  to  be  preached,  but  that  which  was  de- 
livered by  the  Apoftles  *,  and  do  freely  fubferibe  to 
that  faying,  Let  him  that  pre  acheth  any  other  Gofpel,  Gal.  x.  N 
than  that  which  hath  been  already  preached  by  the  Apo- 
files,  and  according  to  the  Scriptures,  be  accurjed. 

So  we  diftinguifh  betwixt  a  Revelation  of  a  new  A  nettt  ^ 
Gofpel,  and  new   Dotfrines,  and  a  new  Revelation  of  yeUnon  ?s 
the  good  old  Gofpel  and  Dotlrines ;  the  laft  we  plead  &££**■ 
for,  but  the  firft  we  utterly  deny.     For  we  firmly 
believe,    That  no  other  foundation  can  any  Man  layy 
than   that,  which  is  laid  already.     But  that  this  Re- 
velation is  neceffary,  we  have  already  proved  -,  and 
this  doth  fufficiently  guard   us  againft  the  hazard 
Infinuated  in  the  Objection. 

As 


92  PROPOSITION     III. 

As  to  the  Scriptures  being  zfileiCanon,  I  fee  no 
toots  ca-  necefluy  of  believing  it.  And  if  thefe  Men,  that 
pww«*  believe  the  Scriptures  to  be  the  only  Rule,  will  be 
confiftent  with  their  own  Do£lrine,  thev  mult  needs 
be  of  my  Judgment  -,  ^ing  it  is  limply  impoiTible 
to  prove  the  Canon  by  the  Scriptures.  For  ir  can- 
not be  found  in  any  Book  of  the  ScriprUres,  that 
thefe  Books,  and  juft  thefe,  and  no  other,  are  Ca- 
nonical, as  all  are  forced  to  acknowledge  -,  how  can 
they  then  evite  this  Argument  ? 

That,  which  cannot  be  proved  by  Scripture,  is 
no  necelTary  Article  of  Faith. 

But  the  Canon  of  the  Scripture  ;  to  wit,  that 
there  are  fo  many  Books  precifely,  neither  more 
or  lefs,   cannot  be  proved  by  Scripture. 

Therefore,  it  is  no  necelTary  Article  of  Faith. 
^, .  If  they  fhould  alledge,  That  the  admitting  of  any 

**®y    •    other  Books  to  be  now  written  by  the  fame  Spirt,  might 
infer  the  admijfion  of  new  Dotfrines. 

I  deny  that  Confequence  h  for  the  Principal  or 
Fundamental  Doctrines  of  the  Chriftian  Religion, 
are  contained  in  the  tenth  part  of  the  Scripture* 
but  it  will  not  follow  thence,  that  the  reft  are  im- 
pertinent, or  ufelefs.  If  it  fhould  pleafe  God  to 
bring  to  us  any  of  thofe  Books,  which  by  the  in- 
jury of  time  are  loft,  which  are  mentioned  in  the 
#*>fcUfi,  Scripture  5  as,  The  Prophecy  of  Enoch  -,  the  Book  of 
Nathan,  &c.  or  the  Third  Epiftle  of  Paul  to  the  Co- 
rinthians •,  I  fee  no  reafon,  why  we  ought  not  to 
receive  them,  and  place  them  with  the  refir.  That 
which  difpleafeth  me,  is,  that  Men  fhouldiirft  affirm, 
that  the  Scripture  is  the  only  and  principal  Rule, 
and  yet  make  a  great  Article  of  Faith  of  that,  which 
the  Scripture  can  give  us  no  light  in. 

As  for  Inftance  :  How  fhall  a  Proteftant  prove  by 
Scripture,  tofuch,  as  deny  the  Epittle  of  James  to  be 
Authentick,  that  it  ought  to  be  received  ? 

Firf,  If  he  would  fay,  Becaufe  itContwditfs  not 
We  reft,  (  befides  that  there  is  no  mention  of  it  iri 


Of  the  Scriptures.  93 


any  of  the  reit  *  )  perhaps  thefe  Men  think,  it  doth 
contradict  Paul,  in  relation  to  Faith  and  Works.     But 
if  that  fhould  be  granted,  it  would  as  well  follow, 
that  every  Writer,  that  Contradi&s  not  the  Scrip- 
ture, fhould  he   put  into  the  Canon.    And  by  this 
means,  thefe  Men  fall  into  a  greater  Abfurdity,  than 
they  fix  upon  us :  For  thus  they  would  equal  every 
one  the  Writings  of  their  own  Seft  with  the  Scrip- 
tures 5  for  Ifuppofe  they  judge,  their  own  Confeilion 
of  Faith  doth  not  Contradict  the  Scriptures  ;  Will 
it  therefore  follow,  that  it  fhould  be  bound  up  with 
the  Bible  >  And  yet  it  feems  impoffible,  according     methtt 
to  their  Principles,  to  bring  any  better  Argument,  ^W'f 
to   prove  the  Epiflle   of  James  to  be  Authentick.  amiST-  * 
.There  is  then  this  unavoidable  neceflity  to  fay,  We  »f*»  j»< 
know  it  by  the  fame  Spirit, from  which  it  was  writ-  &Zw%* 
ten  ^  orotherwife  to  Itep  back  to  Rome,  and  fay,  We 
know  by  Tradition,  that  the  Church  hath  declared 
it  to  be   Canonical  -,  and  the  Church  is  Infallible. 
Let  them  find  a  Mean,  if  they  can.    So  that  out  of 
this  Objection,  we  fhall  draw  an  Unanfwerable  Ar- 
gument  ad  bominem,  to  our  purpofe. 

That,    which  cannot  allure   me,  concerning  an 
Article  of  Faith,  neceflary  to  be   believed,  is  not 
the    primary,    adequate,  only  Rule  of  Faith,  $V, 
But  the  Scripture  cannot  thus  aflure  me: 
Therefore,  &c. 
I  prove  the  AiTumption  thus : 

That,    which  cannot  aflure  me  concerning  the, 
Canon  of  the  Scripture,  to  wit,  that  fuch  Books  are 
only  to  be  admirted,  and  the  Apocrypha  excluded, 
cannot  Aflure -me  of  this: 
Therefore,  £% 

And  Laftly,  As  to  thefe  words  Rev.  22. 18.    That  Qbj.  3» 
if  any  Man  fhall  aid  unto  thefe  things,  God  fhall  add 
unto  him  the  Plagues  that  are  written  in  this  Book  :     I 
defire  they  will  fhew  me  how  it  relates  to  any  thing  A  r  : 
elfe  than  to  that  particular  Prophecy.     It  faith  not  AnJ**i 
Now  the  Canon  of  the  Scripture  is  jijlti  up, no  Man  is** 

write 


94  PROPOSITION    IV. 


write  more  from  that  Spirit *,  yea,  do  not  all  confefs, 

that  there  have  been  Prophecies,  and  true  Prophets 

fince  ?  The  Fapitts  deny  it  not.    And  do  not  the 

Froteftants  affirm,  that  John  Hus  prophefled  of  the 

Reformation  ?  Was  he  therefore  Curfed?  Or  did  he 

therein  Evil?  I  could  give  many  other  Examples, 

confefled  by  themfelves.     But  moreover,  the  fame 

Swan/'*    was  m  effe^  commanded  long  before,  Prov.  30.  6. 

add  to  the  Add  thou  not  unto  bis  words,  leafi  he  reprove  thee,  and 

unptuns.  tj)ou  be  foun£  a  jjyar .  Yet  how  many  Books  of  the 

Prophets  were  written  after?  And  the  fame  was 
faid  by  Mofes,  Deut.  4.  2.  Tefhall  not  add  unto  the 
Word  which  1  command  you  -,  neither  fh all  ye  diminifb 
ought  from  it.  So  that,  tho5  we  fliould  extend  that*' 
of  the  Revelation,  beyond  the  particular  Prophecy 
of  that  Book,  it  cannot  be  underltood,  but  of  a 
new  Gofpei,  or  new  DoEtrines,  or  of  reftraining 
Man's  fpirit,  that  he  mix  not  his  Humane  Words 
with  the  Divine  ^  and  not  of  of  anew  Revelation  of 
the  Old,  as  we  have  faid  before. 


PROPOSITION    IV. 

Concerning  the  Condition  of  Man  in  the  Fall. 

All  AdamV  Pofierity  {or  Mankind)  both  Jews  and 
Gentiles,  as  to  the  Jirft  Adam  (  or  Earthly  Man  ) 
Rom. 5. 12,  is  fallen,  degenerated,  and  dead-,  deprived  of  the 
Senfation  (or feeling  )  of  this  Inward  Teltimony, 
or  Seed  of  God  5  and  is  fubjett  unto  the  Power., 
Kujure,  and  Seed  of  the  Serpent,  vobcib  befowetb  in 
Men's  Hearts,  while  they  abide  in  this  Natural  and 
Corrupted  Efiate:  From  whence  it  comes,  that  not 
cn'y  their  Words  and  Deeds,  but  all  their  Imagina- 
tions, are  tvil  perpetually  in  the  fight  of  God,  as 
proceeding  from  this  depraved^  wicked  Seed.  Man 
therefore,  as  he  is  in  this  State,  can  know  nothing 
aright  '^yea,  his  Thoughts  and  Concept tons 7  concerning 

God; 


Of  Man  in  the  Fall  95 

— — — — ^— — ~— * '  ■■  ^— — — ^_ 

God,  and  tbmgs  Spiritual  (  until  he  be  dif- jointed 
from  the  Evil  Seed,  and  united  to  the  Divine  Light) 
are  unprofitable  both  to  himfelf  and  others,    hence 
are  rejctled  the  Socinian  and  Pelagian  Errors,  in 
exalting   d  Natural  Light  $  as  alfo  the  Papilts,  and 
tnoft  oj  Proteflants,  who  affirm,  That  Man,  with- 
out  the  true  Grace  of  God,  may  be  a  true  Mi- 
nifter   of  the  Gofpel.     Neverthekjs,  this  Seed  is 
not  imputed  to  Infants,  until  by  Tranfgrejjwn,  they 
actually  joyn  tbemf elves  therewith  •,  for  they  are  by 
Nature   the  Children  of  Wrath,  who  walk  accord- 
ing to  the  Power  of  the  Prince  of  the  Air,  andEph.** 
the   Spirit  that  now  worketh   in   the  Children 
of  Difobedience,   having  their  Converjation  in  the 
tufts  of  the  Flejh,  fulfilling  the  Defires  of  the  Flejb, 
and  of  the  Mind. 

§.  I.  T  TItherto  we  have  difcourfed,  how  the  True 
Jfl  Knowledge  of  God  is  attained  and  pre- 
ferved  •,  alfo  of  what  Ufe  and  Service  the  Holy 
Scripture  is  to  the  Saints. 

We  come  now  to  examine  the  State  and  Condition 
ef  Man,  as  he  ftands  in  the  Fall,  what  his  Capacity  and. 
Power  is  ^  and  how  far  he  is  able,  as  of  him/elf,  to  ad- 
vance in  relation  to  the  Things  of  God.     Of  this  wc 
touch'd  a  little  in  the  beginning  of  the  fecond  Pro- 
pofition  -,  but  the  full,  right  and  through  Under- 
landing  of  it,  is  of  great  Ufe  and  Service  ^  becaufe 
from  the  Ignorance  and  Altercations  that  have  been 
about  it,  there  have  arifen  great  and  dangerous 
Errors,  both  on  the  one  hand,  and   on  the  other. 
While  fome  do  fo  far  exalt  the  Light  of  Nature, 
or  the  Faculty  of  the  Natural  Man,  as  capable  of 
himfelf,  by  virtue  of  the  inward  Will,  Faculty, 
Light  and  Power,  that  pertains  to  his  Nature,  to 
follow  that  which  is  good,  and  make  real  Progrefs 
towards  Heaven.     And  of  thefe  are  the  Pelagians, 
and  Semi-Pelagians  of  eld  5  and  of  late  the  Socinians, 
and  divers  others  among  the  Papifis,    Others  again 

will 


-  96  PROPOSITION     IV. 

will  needs  run  into  another  Extream,  (to  whom 
Auguftin**  Auguftln,  among  the  Ancients,  firlt  made  way  in 
Zeal  a-  his  declining  Age,  through  the  heat  of  his  Zeal 
£giul  ?e"  againii  Felaglus )  not  only  confeffing  Men  uncapa- 
bie  of  themfelves  to  do  good,  and  prone  to  evil  ^ 
but  that  in  his  very  Mother's  Womb,  and  before 
he  commits  any  A&ual  Tranfgreflion,  he  is  Con- 
taminate with  a  real  Guilt,  whereby  he  deferves 
Eternal  Death :  In  which  refpeft,  they  are  not 
afraid  to  affirm,  That  many  poor  Infants  are  Eternally 
Damned,  and  for  ever  endure  the  Torments  of  HclL 
Therefore  the  God  of  Truth,  having  now  again 
Revealed  his  Truth  ("that  good  and  even  Way)  by 
his  own  Spirit,  hath  taught  us  to  avoi4  both  thefc 
Extreams. 

That  then,  which  our  Propofition  leads  to  treat 
of,  is, 
f.  Firlt,  What  the  Condition  of  Man  is,  in  the  Fall  ^  and 

how  jar  uncapable  jo  meddle  in  the  things  of  God. 
jj#  And  Secondly,  That  God  doth  not  impute  this  Evil 

to  Infants,  until  they  aQually  joyn  with  it :  That  io,  by 
Eltablifhing   the  Truth,  we  may  overturn  the  Er- 
rors on  both   parts. 
jjj  And  as  for  that  Third  thing  included  in  the  Pro- 

pofiiion  it  feif,  concerning  thefe  Teachers, which  ivant 
the  Grace  of  God,  we  (hall  refer  that  to  the  Tenth 
Propofiiion,  where  the  matter  is  more  particularly 
handled. 
Part  I.  §.  II.  As  to  the  firft,  not  to  dive  into  the  many- 
curious  Notions,  which  many  have,  concerning  the 
Adam'*  Condition  of  Adam  before  the  fall-,  all  agree  in  this, 
That  thereby  he  came  to  a  very  great  Lofs,  not 
only  in  the  things  which  related  to  the  outward 
Man,  but  in  regard  of  that  true  Fellowfhip  and 
-Communion  he  had  with  God.  This  Lofs  was 
fi^nified  unto  him  in  the  Command,  For  in  the 
day  thou  eateft  thereof,  thou  fh  alt  Jure  ly  dye,  Gen.  2. 
17.  This  Death  could  not  bean  outward  Death, 
©r  the  DilTolution  of  the  outward  Man,  for  as  to 


W 


thar: 


Of  Man  in  the  Fall.  97 


that,  he  did  not  dye  yet  many  Hundred  Years  af- 
ter }  fo  that  it  mult  needs  refpeft  his  Spiritual  Life, 
and  communion  with  God.    The  Confequence  of 
this  Fail,   befides   that  which  relates  to  the  Fruits 
of  the  Earth,  is  alfo  expreffed,  Gen.  3.  20.     So  he 
drove   out  the  Man,  and  he  placed  at  the  tajl  of  the 
Garden  oj  Eden    Cherubims,  and  a  Flaming  Sword^ 
tvbich  turned  every  way,  to  keep  the  way  of  the  Tree  of 
Life.    Now   whatfoever  literal  Signification   this 
may  have,  we  may  fafely  afcribe  to  this  Paradife, 
a  myftical  Signification,  and  truly  account  it  that 
Spiritual  Communion  and  Fellowfhip,  which  the 
Saints  obtain  with  God  by  Jefus  Chrilt  ^  to  whom 
only  thefe  Cherubims  give  way,  and  unto  as  many 
as  enter  by  him,  who  calls  himfelf  the  Door.    So 
that,  tho'  we  do  not  afcribe  any  whit  of  Adam's  ™r%™*t0 
Guilt  to  Men,  until  they  make  it  theirs  by   the  Adam'sPc-r 
like  A&s  of  Difobedience  j  yet  we  cannot  fuppofe,^r"> 
that  Men,  who  are  come  of  Adam  naturally,  can 
have  any  good  thing  in  their  Nature  as  belong- 
ing to  it  j  which  he,  from  whom  they  derive  their 
Nature,    had  not  himfelf  to  Communicate  unto 
them. 

If  then  we  may  affirm,  that  Adam  did  not  retain 
in  his   Nature  (  as  belonging  thereunto  )  any  WilL 
or  Light  capable  to  give  him  Knowledge  in  Spiri- 
tual Things,   then  neither  can  his  Polterity  :  For 
whatfoever  real  good  any  Man  doth,  it  proceedeth 
not  from   his  Nature,  as  he  is  Man,  or  the  Son  of 
Adam  ^  but  from   the  Seed  of  God  in  him,  as  a  new 
Vifitation  of  Life,  in  order  to  bring  him  out  of 
this  Natural  Condition  :  So  that,  though  it  be  in 
him,  yet  it  is  not  of  bim\  and  this  the  Lord  him- 
felf witneffed,   Gen.  6.  ?.  where  it  is  faid,  He/aw     , 
that  every  Imagination  of  theThoughts  oj  his  heart  was 
only  evil  continually.     W  hich  words, as  they  are  very  g^2iZVf 
Pofirive,  fo  are  they  very  Comprehenfive.    Obfejve  the.Nf*Um 
the  Emphafis  of  them  3  Fuji,  there  is  every  Ima  \*  ^ 
gination  oj  the  Thoughts  ojhn  Heart  ,  fo  that  this 

H  admits 


PROPOSITION    IV. 


admits  of  no  Exception  of  any  Imagination  of  the 
Thoughts  of  his  Heart,  Secondly,  Is  only  evil  con- 
tinually 5  it  is  neither  mfome  part  evil  continually, 
nor  yet  only  evil  atfometunes  5  but  both  only  evil, 
and  always  and  continually  evil  ^  which  certainly 
excludes  any  good,  as  a  proper  effect  of  Man's 
Heart,  naturally  :  For  that  which  is  only  evil, 
arid  that  always,  cannot  of  its -own  Nature  pro- 
duce any 'good  thing.  The  Lord  expreffeth  this 
agiin,  a  little  after,  chap.  8.  21.  The  Imagination  of 
Man's  Heart  is  evil  from  bis  Youth.  Thus  inferring 
hownatuaraland  proper  it  is  unto  him  j  from  which 
I  thus  argue  : 

If  the  Thoughts  of  Man's  Heart  be  not  only  evil, 
but  always  evil,  then  are  they,  as  they  fimply  pro- 
ceed from   his  Heart,  neither  good  in  part,  .nor  at 
any  Time  « 
But  the  firft  is  true  j  Therefore  the  laft* . 
Again, 

If   Man's  Thoughts  be  always  and  only  evil,  theri 
are  they  altogether  ufelefs  and  ineffeQuaL  to  him,  in 
the  things  of  God. 
But  the  firft  is  true-,  Therefore  the  laft. 
The  Hean      Secondly^  This  appears  clearly  from  that  Saying 
»f  Man  de-  of  the  Prophet  Jeremiah,   chap.  17.  9.   The  Heart  is 
cevfuL      deceit jul  above  all  things,  and  defperately  wicked.     For 
who  can,  with  any  Colour  of  Reafon,  imagine,  that 
That  which  is  fo,  hath  any  Power  of  it  felf-,  oris 
any  wife  fit  to  lead  a  Man  to  Righteoufnels,  where- 
U,nto  it  is  of  its  own  Nature  dire£tly  oppofite  I 
This  is  as  Contrary  to  Reafon,  as  it  is  impoUible  in 
Nature,  that  a  Sioneof  its  own  Nature,  and  proper 
F'-oiion,  fhould   flee  upwards :  For,  as  a  Scone  of 
its  own  Nature  inclineth   and  is  prone   to   move 
downwards   towards  the  Centre  $  fo  the   Heart  of 
Man  is, naturally  prone  and  inclined  to, Evil \  ibme 
to  one,  and  feme  to  another.    F!rom  this  then  I 
alio  thus  argue  \ 

That 


Of  Man   in  the  Fall. 


That  which  is  deceitful  above  all  things,  anddefpe- 
rately  wicked,  is  not  fir,  neither  can  it  lead  a  Man 
aright,  in  things  that  are  good  and  honeft. 

But  the  Heart  of  Man  is  fuch  : 

Therefore,  tfc. 

But  the  Apoftle  B/#/-defcribeth  the  Condition  of 
Man  in  the  Fall,  at  large,  taking  it  cut  of  the  Ffal-  ^f^ip: 
miff.   There  is  none  righteous,  no  not  one  \  There  is  none  &  yj.2,^ 
that  under flandethjherc  is  none  that  fee keth  after  God. 
They  are  all  gone  out  oj  the  wayfhcy  are  altogether  become 
unprofitable  ^  there  is  none  that  doth  good,  no  not  one. 
Their  Throat  is  an  open  Sepulchre,  with  their  Tongues    Man's  E- 
they  have  ufed  Deceit,  the  Foifon  ofAfps  is  under  their  ■£*£ in  tbe 
Lips  :  IVhoJe  Mouths  are  full  of  Cuffing  and  Bitternefs. 
Their  Feet  arefwifttofed  Blood  5  Deji  ruff  ion  and  Mi- 
jery  are  in  their  ways  :  And  the  way  of  Feaee  have  they 
not  known.    There  is  no  fear  of  God  before  their  Eyes. 
What  more  pofitive  can  be  fpoken  ?    He  feemeth  to 
be  particularly  careful  to  avoid,  that  any  good  fhould 
be  afcribed  to  the  Natural  Man,  he  (hews  how  he  is 
polluted  in  all  his  Ways  $  he  (hews  how  he  is  void 
of  Right eoufnefs,   of  Underftanding,  of  the  Know- 
ledge of  God,  how   he  is  out  of  the  Way  \  and  in 
ihort,   Unprofitable  $  than   which,   nothing  can  be 
more  fully  faid,    to  confirm  our  Judgment  .•  For  if 
this   be   the  Condition   of  the  Natural  Man,  or  of 
Man  as  he  ttands  in  the  Fall,  he  is  unfit  to  make 
one  right  ftep  -to  Heaven. 

If  it  be  faid,  That  is  not  fpoken  of  the  Condition  of ObieeT:, 
Man  in  general -,  but  only  of  fome  particulars  \  or  (it  the 
leaf,  that  it  comprehends  not  all. 

The  Text  (heweth  the  clear  contrary,  in  the  Ant®, 
foregoing  Verfes  ■  where  the  Apoltle  rakes  in  hirn- 
felf.  as  he  Hood  in  his  Natural  Condition  ;  What 
then  ?  Are  we  better  than  they  ?  No,  in  no  wife  \for  we 
have  before  proved  both  Jews  and  Gentiles,  that  they 
are  all  under  Sin \as  it  is  written-.  And  fo  he  goes  on. 
By  which  it  is  manife.lt,  that  he  fpeaks  of  Mankind 
gun  general. 

H    2  If 




J     ioo  PROPOSITION     IV, 

Objefr.       If  they  Object,  that  which  the  fame  Apoltle  faith 
in  the  foregoing  Chapter,  verf.  14.  to  wit,  That  the 
Gentiles  do  byhature  the  things  contained  in  the  Law, 
andfo  confequently  do  by  Nature  that  which  is  good  and 
acceptable  in  the  fight  oj  God. 
'Anfwi*      Ianfwer-,  This  Nature  muft   not,  neither   can 
^      '  be   underltood  of  Mans  own  Nature,  which  is  cor- 
rupt and  fallen  -,  but  of  the  Spiritual  Nature,  which 
hyvrhat     proceedeth   from  the  Seed  of  God    in  Man,  as  it 
GentYLethe  receivetn  a  new  Vifitation  of  God's  Love,  and   is 
diTdoesthe  quickned  by  it:  Which  clearly  appears  by  the  fol- 
*Jb?iS       lowing   words,  where  he  faith  ;  Thefe  not  having  a 
Law,   (i.  e.   outwardly  )  are  a  Law  unto  themf elves, 
which  Jhews  the  work  of  the  Law ,wr it ten  in  their  Hearts. 
Thefe  Atts  of  theirs  then,  are  an  effect  of  the  Law- 
written  in   their  Hearts :,   but  the  Scripture  de- 
clareth,  that  the  Writing  of  the  Law  in  the  Heart, 
is  a  part,  yea,  and  a  great  part  too,  of  the  New 
Covenant  Difpenfation-,  and  fo  no  confequence  nor 
%         part  of  Man's  Nature. 

Secondly-,  If  this  Nature,  here  fpoken  of,  could  be 

rAnfw*2.  underftood  of  Man's  own  Nature,  which  he  hath 

as  he  is  a  Man,  then  would  the  ApolHe  unavoidably 

contradi£t  himfelf-,   fince  he  elfewhere  pofitively 

The  natu-  declares,  That  the  Natural  Man  difcerneth  not  the 

itt/Man*"  things  of  God,  nor  can.    Now  I  hope,  the  Law  of 

££&?*  God  is  among  the  things  of  God,  efpecially  as  it's 

written  in  the  Heart.     The  Apoltle,  in  the   7th 

Chapter  of  the  fame  Epiltle,  faith,  verf.  12.    That 

the  Law  is  Holy,  juft,  and  Good-,  and  verf  14.   That 

the  Law  is  Spiritual,  but  he  is  Carnal.    Now  in  what 

refpecl  is  he  Carnal,  but  as  he  Hands  in  the  Fall, 

Unregenerate?     Now    what    inconliftency    would 

here  be,  to  fay,  That  he  is  Carnal,  and  yet  not  fo 

of  his  own  Nature*,  feeing  it  is  from  his  Nature 

th.it  he  is  fo  denominated?   We   fee  the  Apoltle 

contra  diltinguifheth  the  Law,  as  Spiritual,  from 

Man  s  Nature,  as  Carnal  and  Sinful.    Wherefore, 

Mac"?.  16  as  Ghrift  faith,  There  can  no  Grapes  be  expelled  from 

Thorns, 


Of  Man  en  the  tall.  I  o  I 

Thorns ,  nor  Figs  of  Thiftks;  fo  neither  can  the  ful- 
filling of  the  Law,  which  is  Spiritual,  Holy  and 
Jult,  be  expelled  from  that  Nature,  which  is  Cor-      **- 
rupt,  Fallen  and  Unregenerate.    Whence  we  con- 
clude, with  good  Reafon,  that  the  Nature  here  rin  Gent- 
fpoken  of,  by  which  the  Gentiles  are  faid  to  have  »ks  spirit* 
done  the  things  contained  in  the  Law,  is  not  the  ture,in~d9- 
common    "Nature  of  Man  -,  but  that  Spiritual  Nature  irl&  the 
that  arifeth  from  the  Works  of  the  Righteous  and 
Spiritual  Law,  that's  written  in  the  Heart.     1  con- 
fefs,  they  of  the  other  extream,  when  they  are 
prefled  with  this  Teftimony  by  the  Socimans  and 
Felagians,  as  well  as  by  us,  when  we  ufe  this  Scrip- 
ture, to  fhew  them,  how  fomeof  the  Heathens   by 
the  Light  of  Chrift  in  their  Heart,  come  to  be  faved, 
are  very   far   to    feek  ^  giving  this   anfwer,  That 
there  werefome  Reliques  of  the  Heavenly  Image  left  in 
.Adam,  by  which  the  Heathens  could  do  feme  good  things. 
Which,  as  it  is  in  it  feif  without  proof,  fo  it  can- 
tradi£ls  their  own  AfTertions  elfewhere,  and   give? 
away   their  Caufe.    For  if  thefe  Reliques  were  of 
force,  to  enable  them  to  fulfil  the  Righteous  Law 
of  God,  it  takes  away  the  Neceflity   of  ChrilVs 
Comings  or,  at  lealt  leaves  them  a  way  to  be  faved 
without  him  •,  unlefs  they  will  fay,  (  which  is  worlt 
of  all  )  That  tW  they  really  fulfilled  the  Righteous  Law 
of  God)  yet   God  damned  them,  becaufe  of  the  want  of 
that  particular  Knowledge,  while  he  himjelf  with-held 
ell  means  of  their  coming  to  him,  from  them  :  But  of 
this  hereafter. 

§.  III.    I  might  alfo  here  ufe  another  Argument, 
From  thefe  words  of  the  Apoftle,    i  Cor.  2.  where  . 
he  fo  pofitively  excludes  the  Natural  Man  from  an 
understanding  in  the  things  of  God-,  but  becaufe  I 
have  fpoken  of  that  Scripture  in  the  beginning  of  the 
Second  Propofition,  I  will  here  avoid  to  repeat  what  Sodtasm 
is  there  mentioned,  referring  thereunto  :  Yet  becaufe  etlfufhtr 
the  Socinians,  and  others,  who  exalt  the  Light  of  tftheti*- 
the  Natural  Man,  or  a  Natural  Light  in  Man,  do  "«alM*"- 

H  3  objeft 


io2  PROPOSITION     IV. 

"  ■  *  iii^, 

objeft  againlt  this  Scripture  h  I  fhall  remove  it,  ere 
I  make  an  end. 

Obieft       Tiiey  ^  ^'Je  ^ree^  v:oy^  4^08  aag&j  r^  £<f  tran- 

*  '  Jlated  Animal,  and  not  Natural  «,  elfe,  fay  they,  it 
psould  have  been  q-JCKos.  From  which  they  feek  to 
infer,  That  it -is  only  the  Animal  Man,  aril  not  th-3 
Rational*  that  Is  excluded  here,  from  the  dif coming  ths 
things  of  God,  \N  \\\th  fhift ,  without  difputing  about 
the  Word,  is  eafily  refuted  ^  neither  is  it  any  wife 
confident  with  the  fcope  of  the  place.  For, 
r&~fw.i.  Firlt,  The  Animal  Life  is  ho  other  than  that 
which  Man  hath  common  with  other  Living  Crea- 

irhe  a  '  tules  ?  ^or  as  *ie  1S  a  IT!eer  ^an>  *le  differs  no  otner- 
*tai  Man  wife   from  Bealts,  than  by  the  Rational  Property. 
to'th£rtme^oW  t^ie  Apofile  dedaceth   his  Argument  in   the 
tural.  *'   foregoing  Verfes,from  this  Simile  \  That  as  the  things 
of  a  Man  cannot  be  known,  but  by  tbefpirit  of  a  Man  ; 
fo  the  things  of  God,  no  Man  knoweth,  but  by  the  Spirit 
of  God.    But  I  hope  thefe  Men  will  confefs  unto 
me,   that   the  things  of  a   Man  ai'e  not  known  by 
the  Animal  Spirit  only  i.  e%  by  that  which  he  hath 
common  with  the  Bealts  j  but  by  the  Rational :     So 
that  it  mult  be  the  Rational,  that  is  here  underltood. 
Again,   the  AiTumption  fhews  clearly  that  theA- 
poltle    had    no  fuch   intent,  as  thefe  Men's  glofs 
would  make  him  to  have  ?  viz.  So  the  things  oj  God 
knoweth  no  Man,  but  the  Spirit  of  God  :  According  to 
their  Judgment  he  fhould  have  faid,  The  things  of 
God  knoueth  no  Man  by  his  Animal  Spirit ,  but  by  his 
Rational  Spirit  :  For  to  fay,  The  Spirit  oj  God,  here 
fpoken  or,   is    rfo  other  than  the  Rational  Spirit  of 
Alan,   would    border   upon  Biafphemy,  fince  they 
are  fo  often  cantra-dillinguifhed.     Again,  going  on 
he  faith  not,  that  taey  are  Rationally,  but  Spiritually 
difcerned, 
Anfw.2.     Secondly,  The  Apoftle.  throughout  this  Chapter, 
fhews*   how   the  Wifdom   of  Man  is  unfit  to  judge 
of  the  things  of  God,  and  ignorant  of  them.     Now 
I  ask  thefe  Men,  Whether  a Man  be  called  a  Wifi 

Alan 


Of  Man   in  the  Fall.  103 


Man  from  his  animal  "Property ',  or  from  his  Rational}  ; 

If  from  his  Rational,  then  it  is  not  only  the  Animal,  Vai  m!"' 
but  alfo  the  Rational,  as  he  is  yet  in  the  Natural  ^the  tia- 
State,  which  the  Ap.oflle  excludes  here,  and  whom  "ZLuff* 
he  contra-diltinguifheth  from  the  Spiritual,  verf  15.  from  *%-* 
But  thefpiritual  Man  judgetb  all  things  5  this  cannot  ^-^o/ 
be   faid  of  any  Man,  meerly  bccaufe  Rational,  or   as  Gai. 
he  is  a  Man .5  feeing  the  Men  of  greatelt  Reafon,  if 
we  may  fo  eiteem  Men,  whom  the  Scrip; ure  calls 
Wife  as    were   the  Greeks  of  old,  not  only  may  he, 
but  often  are  enemies  to  the  Kingdom  ofG^d-, 
while   both  the  Preaching  of  Cb rift  is    laid   to  be 
Fooiifhnefs  with  the  Wife  Men  of  this  World,  and  the 
Wifdom  of  this  World  is  faid  to  be  Fooiifhnefs  with 
God.    Now  whether  it  be  any  ways  probable,  that 
either  thefe  Wife  Men,  that  are  faid  to  account  the 
'Gofpelfoolijhnefs,  are  only  fo  called  with  refpe£t  to 
their  Animal  Property,  and  not. their  Rational  $  or  that 
the  Wifdom,   that  is   Fooiifhnefs   with  God,  is  not 
meant  of  the  Rational,  but  only  the  Animal  Property, 
any  Rational  Man,  laying  afide  Interelr,  may  eafily 
judge. 

§.  IV.  I  come  now  to  the  other  part,  to  wit,  infant?,  m 
that  this  evil  and  corrupted  Seed  is  not  imputed  to  In-  fjJ^JJl 
fants%  until  they  atluallyjoyn  with  it.  For  this  there 
is  a  Reafon  given  in  the  end  of  the  Propofirion  it 
felf,  drawn  from  Ephef  1.  For  thefe  are  by  Nature 
Children  of  Wrath,  who  walk  according  to  the  Prince  of 
the  Power  of  the  Air, the  Spirit  that  now  worknh  in  the 
Children  of  Difobedienee.  Here  the  Apoftle  gives 
their  evil  walking,  and  not  any  thing  that  is  not 
reduced  to  aft,  as  a  Reafon  of  their  being  Children 
of  Wrath.  And  this  is  fuitable  to  the  whole  ftrairr 
of  the  Gofpel,  where  no  Man  is  ever  threatened 
or  judged  for  what  Iniquity  he  hath  not  actually 
wrought  :  Such  indeed  as  continue  in  Iniquity, 
and  fo  do  allow  the  Sins  of  their  Fathers,  God  will 
vifit  the  Iniquity  of  the  Fathers  upon  the  Chil- 
dren, 

H4  Ss 


104  PROPOSITION     IV. 

Is  it  not  ftrange  then,  that  Man  fhould  entertain 
an  Opinion  fo  abfurd  in  it  felf,  and  fo  cruel  and 
contrary  to  the  Nature,  as  well  of  Gods  Mercy, 
as  Juftice  ^  concerning  the  which,  the  Scripture  is 
altogether  filent>But  it  is  manifeft,  that  Man  hath 
invented  this  Opinion  out  of  Self-Love,  and  from 
that  bitter  Root,  from  which  all  Errors  fpringj 
JlteDnree^01  the  moft  Part  of  &oteflants,  that  hold  this, 
of  Election,  having  (as  they  fancy )  the  Abfolute  Decree  of  Elefiion 

frlmiV-  t0  ^ecure  them  and  their  Children,  fo  as  they  can- 
i»yef  e  "  not  mifs  of  Salvation,  they  make  no  difficulty  to 
fend  all  others,  both  Old  and  young,  to  Hell.  For 
whereas  Self-  love  (  which  is  always  apt  to  believe 
that  which  it  delires  )  pofTeffeth  them  with  a  Hope, 
that  their  part  is  fecure  ^  they  are  not  follicitous 
how  they  leave  their  Neighbours,  which  are  the  far 
greater  part  of  Mankind,  in  thefe  Inextricable  Dif- 
ficulties. The  Papifts  again  ufe  this  Opinion,  as  art 
Art  to  augment  the  Eiteem  of  their  Church,  and 
Reverence  of  its  Sacraments;  feeing  they  pretend, 
it  is  wafhed  away  by  Baptifm^  only  in  this  they 
appear  to  be  a  little  more  Merciful,  in  that  they 
fend  not  thefe  Unbaptized  Infants  to  Hell,  but  to 
a  certain  Limbus$  concerning  which  the  Scriptures 
are  as  filent,  as  of  the  other.  This  then  is  not 
only  not  Authorized  in  the  Scripture,  but  contrary 
to  the  exprefs  Tenor  of  it.  The  Apoftle  faith 
plainly,  Rom.  4.  i?.  Where  no  Law  is,  there  is  no 
To  infants  TranfgreJJwn :  And  again,  5f,  1  h  But  Sin  is  not  im- 
there  is  no  putcd,  where  there  is  no  Law.  Than  which  Teltimo- 
Ttanfaref-  n'ies>  tnere  ls  n°rninS  more  pofirive  5  fince  to  Infants 
foq*  there  is  no  Law,  feeing  as  fuch,  they  are  utterly 
uncapable  of  it-,  the  Law  cannot  reach  any  but  fuch 
as  have,  in  fome  meafure,  lefs  or  more,  the  exercife 
of  their  Underftanding,  which  Infants  have  not, 
§0  that  from  thence   I  thus  argue: 

Sin  is  imputed  to  none,  where  there  is  no  Law, 
But,  to  Infants  there  is  no  Law  .1 
Therefore,  Sin  is  not  imputed  \q  ihern^ 


Of  Man  in  the  Fall.  10? 

The  Proportion  is  the  Apoltle's  own  words  j  the 
AJJumption  is  thus  proved  : 

Thofe,  who  are  under  a  Phyfical  Impoflibility  of 
either  hearing,  knowing;  or  underltanding  any  Law, 
where  the  Impoflibility  is  not  brought  upon  them 
by  any  A£l  of  their  own,  but  is  according  to  the 
very  Order  of  Nature  appointed  by  God  \  to  fuch 
there  is  no  Law. 

But  Infants  are  under  this  Phyfical  Impoflibility : 

Therefore,  cdc. 

Secondly  ^  What  can  be  more  pofitive  than  that 
of  Ezek.  1 8.  2o.  The  Soul  that  Jinn eth,  it  Jhall  die  : 
The  Son  Jhall  not  bear  the  Father  s  Iniquity?  For  the 
Prophet  here  firft  fheweth,  what  is  the  Caufe  of 
Man's  Eternal  Death,  which  he  faith,  is  his  Sinning  • 
and  then,  as  if  he  purpofed  exprefly  to  fhut  out  fuch 
an  Opinion,  he  aiTures  us,  The  Son  Jhall  not  bear  the 
Father's  iniquity.    From  which  I  thus  argue  :  inrants 

If  the  Son  bear  not  the  Iniquity  of  his  Father,  i^Lt 
or  of  his  immediate  Parents,  far  lefs  fhall  he  bear  ^^reC^ 
the    Iniquity  of  Adam.  /n? 

But  the  Son  fhall  not  bear  the  Iniquity  of  his 
Father : 

Therefore,  &c. 

§.  V.  Having  thus  far  fhewn  how  abfurd  this 
Opinion  is,  I  fhall  briefly  examine  the  Reafons  its 
Authors  bring  for  it.  .     ; 

Firft }  They  fay,  Adam  was  apubiick  Per/on,  and  Obj.  T- 
therefore  all  Men  finned  in  him,  as  being  in  his  Loins. 
And  for  this  they  alledge  that  of  Rom.  5.  12.  Where- 
fore as  by  one  Man  Jin  entered  into  the  World,  and 
Death  by  Jin-,  and  Jo  Death  paffed  upon  all  Men,  for 
that  all  have  finned,  &c.  Thefe  lajl  words,  fay  they, 
may  be  tranflated,  In  whom  all  have  finned. 

To  this  lanfwer;  That  Adam  is  apubiick  Per-  Anfa* 
fon,  is  not  denied  -9  and  that   through  him  there 
is  a  Seed  of  Sin  propagated  to  all  Men,  which  in 
Its  own  Nature  is  finful,  and  inclines  Men  to  Ini- 
quity 5  yet,  will  }t  jjQt  follow   from  thence,  that 

Infants^ 


106  PROPOSITION     IV. 


Infants,  who  joyn  not  with  this  Seed,  are  guilty. 
As  for  thefe  words  in   the  Romans,  the  reaibn  of 
the  Guilt  there  alledged,.is,  tor  that  all  have  finned. 
Now  no  Man  is  laid  to  fin,  unlefs  he  <  dually  fin 
in   his  own  Perfon  5  for  the  Greek  words.  «y»  may 
very  well  relate  to  $«w;@',  which    is  the   nearelt 
Antecedent  5    fo   that    they   hold  forth,  how  that 
Adam,  by  his  Sin,  gave  an  entrance  to  Sin  in  the 
World  ;  And  Jo  Death  entered  by  fin,  !<p'  J  i.  e.  upon 
which  (viz.  Occafion  )  or,  in  which  (viz.  Death  )  all 
others  have  fin ned,  that  is,  Actually  in  their  own 
Perfons-,  to  wit,  all  that  were  capable  of  finning: 
Of  which   Number   that  Infants  could  not  be,  the 
Apolte  clearly   fhews  by  the  following  verfe,  Sin 
is  not  imputed,  where  there  is  no  Laza ;  And  fince,  as 
is  above  proved,  there  is  no  Law  to  Infants,  they 
cannot  be  here  included. 
Obj.  2.       Their  Second  Objection  is  from  Pfa/m  *r.  f.  Be- 
hold, Iwas  fhapen  in  Iniquity,  and  in  Sin  did  my  mother 
conceive  me,     Hence,  they  fay,  it  appears,  that  Infants 
jrom  their  Conception  are  guilty. 
'JLnfw.         How  they  infer  this  Confequence,  for  my  part, 
I  fee  not.    The  Iniquity  and  Sin  here,  appears  to 
be  far  more  afcribable  to  the  Parents,  than  to  the 
Conceived    Child.     It  is  faid  indeed,  In  Sin  did  my  Mother  con- 
anfwSd.   ceive  me  *,  not,  My  Mother  did  conceive  me  a  Sinner. 
Befides,  that  fo  interpreted,   contradicts    expreily 
the  Scripture  before-mentioned,  in  making  Chil- 
dren guilty  of  the  Sins  of  their  immediate  Parents, 
(for  of  Adam  there  is  not  here  any  mention  J   con- 
trary to  the  plain  words,  The  Sonfhallnot  bear  the 
Fathers  Iniquity. 
Obj.  3.       Thirdly,  They  objeft,  That  the  Wages  of  Sin  is 
Death  5  and  that  feeing  Children  arefubjett  to  DiJ cafes 
and  Death,  therefore  they  ?nuji  be  guilty  0}  Sin. 
'Anfw.         Ianfwer:  That  thefe  things  are  a  Confequence 
Death,  the  of  tne  Fall,  and  of  Adam's  Sin,  is  confelTed  5  but 
Wa&esof    that  that  infers  neceffarily  a  Guilt  in  all  others,- 
fweWdT     that  are  fubje£t  to  them,  is  denied.    For  though 

thQ 


Of Man   in  the  Fall.  107 


the  whole  outward  Creation  fuffered  a  decay  by. 
Adam's  Fall,  which  groans  under  Vanity-,  accord- 
ing to  which  it  is  laid  in  fob,  That  the  heavens  are 
not  clean  in  the  fight  of  God-,  yet  will  it  not  from 
thence  follow,  that  the  Herbs,  Earth,  and  Trees, 
are  Sinners. 

•  Next,  Death,  though  a  confequent  of  the  Fall, 
incident  to  Man's  Earthly  Nature,  is  not  the 
Wages  of  Sin- in  the  Saints,  but  rather  a  Sleep, 
by  which  they  pafs  from  Death  to  Life-,  which 
is  fo  far  from  being  troublefome  and  painful  to 
them,  as  all  real  Punifhments  for  Sin  are,  that  the 
Apolile  counts  it  Gain:  To  me,  faith  he,  to  die  is 
Gain,  Phil.  I.  21. 

Some  are  fo  foolifh,  as  to  make  an  Objection  far-  Obj.  4 
ther,  faying-,  That  if  AdarnV  Sin  be  not  imputed  to 
thofe  wbo.atlually  have  not  finned,  then  it  would  follow, 
that  all  Injants  are  faved. 

But  we  are  willing,  that  this  fuppofed  Abfurdity  Anfw, 
fhould  be  the  confequence  of  our  Do&rtne  •,  rather 
than  that,  which  (At  feems  )  our  Adverfaries  reckon 
not  Abfiird  5  thoJ  the  undoubted  and  unavoidable 
Confequence  of  theirs,  viz.  That  many  Injants  eter- 
nally perifh  *,  not  for  any  fin  of  their  own,  but  only  for 
Adam'x  Iniquity :  Where  we  are  willing  to  let  the 
Controverfie  ftop,  commending  both  to  the  Illumi- 
nated Underftanding  of  the  ChriRian  Reader. 

This  Error  of  our  Adverfaries,  is  both  denied 
and  refuted  by  ZwingUus,  that  Eminent  Founder  of 
the  Protectant  Churches  of  Zwitzerland,  in  his  Book 
IV  Baptifwo-,  for  which  he  is  Anathematized  by  the 
Council  oFTrcnr,  in  the  fifth  SeJJion.  We  fhall  only 
add  this  Information :  that  we  confeis  then,  that 
a  Seed  of  Sin  is  tranfmitted  to  all  Men,  from  Adam, 
(alt ho'  imputed  to  none,  until  by  finning  they  actu- 
ally jcyn  with  it)  in^vhich  Seed  he  gave  Occahon 
to  all  to  Sin-,  and  it  is  the  Origin  of  all  evil  Acti- 
ons and  Thought  in  Men's  Hearts,  l<p'  «  to  wit, 
!«    as    h  is  in  Romans  5.  i.  e.  In  which  Death  all 

have 


108  PROPOSITIONS    V.&VI. 

have  finned.     For  this  Seed  of  Sin  is  frequently  cal- 
led Death  in  the  Scripture,  and  the  body  of  Deaths 
feeing  indeed  it  is  a  Death  to  the  Life  of  Righte- 
oufnefs  and  Holinefs:  Therefore  its  Seed,  and   its 
Product,  is  called  the  Old  Man,  the  Old  Adam,   in 
Ordinal    wnlcn  a^  Siii  is  ^  for  which  caufe  we  ufe  this  Name 
si»^r      to  exprefs  this  Sin,  and  not  that  of  Original  sin  -,  of 
Sctiptuu    which  Phrafe  the  Scripture  makes  no  mention,  and 
*jraJ6'      under  which  invented  and  unfcriptural  Barbarifm, 
this  Notion  of  Imputed  Sin  to  Infants,  took  place 
among  Chriftians. 


PROPOSITIONS    V.&VL 

Concerning  the  Univerfal  Redemption  by  Chrlfl,  and 
alfo    the   Saving  and  Spiritual  Light,  wherewith 
every  Man  is  Inllghtned. 

PROPOSITION    V. 

GOD,  out  of  his  Infinite  "Love,  who  delighteth  not 
fzefc.  18.  in  the  Death  of  a  Sinner,  but  that  all  fhould  live 
32.  and  11,  and  be  faved,  hath  fo  loved  the  World,  that  he 
hath  given  his  only  Son  a  Light,  that  whofo- 
ever  believeth  in  him,  fhail  be  faved,  John  3.  16. 
Who  inlightneth  every  Man  that  Cometh  into 
the  World,  John  1.  9.  And  maketh  manifeft 
ail  things,  that  are  reproveable,  Ephef.  $.  H. 
And  teacheth  all  Temperance,  Right  eoufnefs,  and 
Godlinefs.  And  this  Light  light neth  the  Hearts  of 
all,  in  a  day,  in  order  to  Salvation  -,  and  this  is  It, 
which  reproves  the  Sin  of  all  Individuals,  and  would 
work  out  the  Salvation  of  all,  if  not  refitted*  Nor  is 
it  lefs  Univerfal,  than  the Scid  of  Sin,  being  the  Pur- 
chafe  of  his  Death,  who  tailed  Death  for  every 
Man.  For  as  in  Adam  ail  die,  even  fo  in  Chriji 
ail  (hall  be  made  alive,  1  Or.  1  J,  22, 

PRO- 


Of  Vniverfal  and  Saving  Light.  109 


PROPOSITION    VI. 

'According  to  which  Principle  (  or  Hypothecs  )  all  tbs 
Ob  jell  ions  againft  the  Universality  of  Chrift'x  Death, 
areeafilyjolved-,  neither  is  it  needful  to' recur  to  the 
Ministry  of  Angels,  &  thoje  other  Miraculous  Means , 
which,  they  fay,  God  ufeth,  to  manifefl  the  Dotlrine 
and  Hiflory  oj  ChritlV  Paflion  untojuch,  who  (  living 
in  the  places  of  the  World,  where  the  outward  Preach- 
ing of  the  Go/pel  is  unknown  )  have  well improved  the 
firfl  and  common  Grace.  For  as  hence  it  well  follows  y 
that  fome  of  the  Old  Philofophers  might  have  been 
faved  ;fo  alfo  may  fome  (  who  by  Providence  arecajl 
into  thofe  Remote  Parts  of  the  World,  where  the  Know-  , 
ledge  of  the  Hiflory  is  wanting  )  be  made  Par  takers  of 
the  Divine  My  fiery,  if  they  receive,  andrefifl  not  that 
Grace,  A  Manifeftation  whereof  is  given  to  every  xCer.it,^ 
Man  to  profit  withal.  This  mott  certain  Dotlrine 
being  then  received,  that  there  is  an  Evangelical  and 
Saving  Light  and  Grace  in  all,  the  TJniverfality  of 
the  Love  and  Mercy  of  God  towards  Mankind  (  both 
in  the  Death  of  his  Be  loved  Son, the  Lord  Jefus  Chrift, 
and  in  the  Manifeftation  of  the  Light  in  the  Heart ) 
is  eflablifhed  and  confirmed,  againji  all  the  Objections 
of  fuch  as  deny  it.  Therefore  Chrift  hath  tafted  Heb.2.5:  ^ 
Death  for  every  Man  ^  not  only  for  all  kinds  of 
Men,  as  fome  vainly  talk  $  but  for  Every  Man,  of 
all  kinds :The  Benefit  ofwhofe  Offering,  is  not  only 
extended  to  fuch,  who  have  the  dijlinft  outward 
Knowledge  oj  his  Death  and  Sufferings,^  the  fame 
isdeclired  in  the  Scriptures :  but  even  unto  thofe, who 
are  ncceffarily  excluded  from  the  Benefit  of  this  Know- 
ledge, byfome  inevitable  Accident.  Which  Knowledge 
'we  willingly  confefs  to  be  very  Profitable  and  Com- 
fortable \  but  not  alfolutely  Needful  unto  fuch,  from 
whom  God  himfelf  hath  withheld  it-,  yet  they  may 
he  inade  Partakers  of  the  Myttery  of  his  Death  ( tbo* 
ignorant  of  ihe  Hiflory  )  if  they  fuffer  his  Seed  and 
Light  (  inlight»iing  their  Hearts  )  to  take  place, 

(  Mb 


no  PROPOSITIONS    V.  a  VI. 


fin  which-Light.communion  with  the  Father  and 
the  Son  is  enjoyed  )fo  as  cj  wicked  Men,  to  become  * 
holys  and.  hovers  of  lb  it  Power ,  by  whofe  inward  arnd 
fecret  Touches •,  they  feel  themf elves  turned  from  the 
Evil  to  'the  Good,  and  learn  to  do  to  others,  as 
they  would  be  done  by*,  in  which  Chrift  him/elf 
affirms  alf  to  be  included.  As  They  have  then 
falfly  and  erroneoufly  taught,  who  have  dented  Chrift 
to  have  died  for  all  Men  \fo  neither  have  T 'hey  fuft 
ficiently  taught  the  Truth,  who  affirming  him  to  have 
died  for  all,  have  added  the  abjolute  necefftty  oj  the 
outward  Knowledge  thereof,  in  order  to  obtain  its 
faving  tjfecl.  Among  whom  the  Remonftrants^/ 
flolland  have  been  chiefly  zvanting,  and  many  ether 
Affertors  of,  Univerfil  Redemption  -,  in  that  they 
have  not  placed  the  Extent  of  his  Salvation  in  that 
Divine  and  Evangelical  Principle  of  Light  and 
Life  wherewith  Chrift  hath  inlightned  every  Man 
that  cometh  into  the  World  -,  which  is  excellently 
and  evidently  held  forth  in  thefe  Scriptures,  Gen.  6. 
5.  Deut.  30.  14.  John  1.  7,  8,  9,  16.  Rom.  10.  8. 
Titus  2.  11. 


H: 


Itherto  we  have  confidered  Man's  fallen,  loft, 
corrupted  and  degenerated  Condition. 
Now  it  is  fit  to  enquire,  Bow  and  by  what  means 
he  may  come  to  be  Treed  out  of  this  mijerable  and  de- 
praved  Condition:  Which  in  thefe  two  Propofitions 
is  declared  and  demonftrated  *,  which  I  thought 
rc.et  to  place  together,  becaufe  of  their  Affinity-, 
the  one   being,  as  it   were,  an  Explanation  of  the 
other. 
Abfoiuic      As  for  that  DocVme,   which  thefe  Propofitions 
SoPriSi   cl]5<L%    ^r^ke  ar>  t0  wiuAbfolute  Reprobation  %  ac- 
harrUitehr  cording   to   which   fome  are  not   afraid  to  a.fierr, 
Ju*Vo>  'That  God>  hy  an  Eternal  and  Immutable  Decree, 
&lhe  it-  c  hath  Predelllnated  to  Eternal  "Damnation  the  fat 
faibed.      c  greater  part  0f  Mankind,  not  confidered  as  Made, 
c  much  left  as  Fallen,  without  any  refpect  to  their 

<Dif- 


Of  XJniverfa!  and  Saving   Light.  in 

— — — — i — —  ■ '    '     '  <  1 1 <  % 

*  Difobedience  or  Sin  •,  but  only  for  the  demonttra- 
<  ting  of  the  Glory  of  his  Juftice  ^  and  that  for  the 

*  bringing  this  about,  he  hath  appointed  thefe  mi- 

*  ferable  Souls  necefTarily  to  walk  in  their  wicked 
«  Ways,  that  fo  his  Juftice  may  lay  hold  on  them  : 

*  And  that  God  doth  therefore  not  only  fuffer  them, 

*  to  be  liable  to  this  Mifery  in  many  parts  of  the 
1  World,  by  with-holding  from  them  the  Preaching 

*  of  the  Gofpel,  and  Knowledge  of  Chrilt  ^  buteven 

*  in  thofe  places  where  the  Gofpel  is"  preached,  and 

*  Salvation  by  Chrilt  is  offered  $  whom,  though  he 
1  publickly  invite  them,  yet  he  jultly  condemns  for 
c  Difobedience,  albeit  he  hath  with-held  from  them 

c  all  Grace,  by  which  they  could  have  laid  hold  on  . 

*  the  Gofpel,  viz.  Becaufe  he  hath  by  a  fecret  Will, 
c  unknown  to  all  Men,  ordained  and  decreed  with- 

*  out  any  refpe£t  had  to  their  Difobedience  or  Sin  ) 
€  that  they  fhall  not  obey,  and  that  the  offer  of  the 

*  Gofpel  (hall  never  prove  effeQual  for  their  Salva- 
c  tion  ^  but  only  ferve  to  aggravate  and  occaiion 
« their  greater  Condemnation. 

I  fay,  As  to  this  Horrible  and  Blafphemous  Do: 
£trine,  our  Caufe  is  common  with  many  others, 
who  have  both  Wifely. and  Learnedly,  according 
to  Scripture,  Reafon,  and  Antiquity,  refuted  it ; 
Seeing  then  that  fo  much  and  fo  well,  is  faid  al- 
ready a gain ft  this  DoQrine,  that  little  can  be 
fuper-added,  except  what  hath  been  faid  already  \ 
I  ihall  be  fhort  in  this  refpeft.  Yet,  becaufe  it  lies 
fo  in  Oppofition  to  my  way,  I  cannot  let  it  alto- 
gether pais. 

§.  h   Firft-,    We  may  fafely  call  this  DoElrinea    nisVa* 
Novelty,  feeing  the  firll  Four  Hundred  Years  after  #««  * 
Chrift,  there   is  no  mention  made  of  it :     For  as  ^ 
it   is  contrary  to.  the  Scripture's  Teftimony,  and  to 
the  Tenor  .of  the  Gofpel  *,  fo  all  the  Arftient  Wri- 
ters,  Teachers,   and  Doftors  of  the  Church,  pafs 
it  over  with  a  profound  Silence.    The  firft  Foun-  The  Ri/i 
datioris  of  it  were  laid  in  the  later  Writings  of  ofit% 

Augufiin  h 


\ 


112 PR.0  POSITIONS    V.  &  VI. 

Auguftin  •,  who,  in  his  Heat  againft  Pelagius,  let  fall 
fome  expreflions,  which  fome  have  unhappily- 
gleaned  up,  to  the  eftablifhing  of  this  Error  5 
thereby  contradicting  the  Truth,  and  fufficiently 
gain-faying  many  others,  and  many  more  and  fre- 
quent Fxpreifions  of  the  fame  Auguftin.  After- 
wards was  this  Doctrine  fomented  by  Domlnicus  a 
Friar,  and  the  Monks  of  his  Order  -,  and  at  laft 
unhappily  taken  up  by  John  Calvin,  (  otherwife  a 
Man  in  divers  refpects.  to  be  commended  )  to  the 
great  Sraining  of  his  Reputation,  and  Defamation 
both  of  the  Proteftant  and  Chriftian  Religion  : 
Which,  tho'  it  received  the  Decrees  of  the  Synod 
cfDort  for  its  Confirmation,  hath  fince  loft  ground, 
and  begins  to  be  exploded  by  molt  Men  of  Learn- 
ing and  Piety  in  all  Proteftant  Churches.  How- 
ever we  fhould  not  oppugn  it  for  the  Silence  of 
the  Ancients,  Paucity  of  its  Alienors,  or  for  the 
Learnednefs  of  its  Oppofers,  if  we  did  obferve  it 
to  have  any  real  bottom  in  the  Writings  or  Say- 
ings of  Chrift  and  the  Apoftles  -,  and  that  it  were 
not  highly  Injurious  to  God  Imnfelf,  to  JeJ us  Chrift  our 
Mediator  and  Redeemer  $  and  to  the  Power,  Vertue, 
Nobility  and  Excellency  of  bis  BleJJed  Go/pel^  and  laft- 
ly,  unto  all  Mankind. 
t.Vsingh-  §#  u#  Fjrfl; .  \t  is  highly  luxurious  to  God,  becaufe 
muuGhd%\t  makes  him  the  Author  of  Sin  *,  which  of  all 
in  making  things  is  molt  contrary  to  his  Nature.  I  confefs 
AZbTof  tne  Aflertors  of  this  Principle  deny  this  Confe- 
ss, quence  •,  but  that  is  but  ameer  lllufion,  feeing  it 
fo  naturally  follows  from  their  Doctrine,  and  is 
equally  Ridiculous,  as  if  a  Man  fhould  pertinaci- 
oully  deny,  that  One  and  Two  makes  Three.  For  if 
God  has  decreed  that  the  Reprobated  Ones  (hall 
perifh,  ^without  all  refpe£t  to  their  evil  Deeds, 
but  only*  of  his  own  Pleafure  5  and  it  he  hath 
alfo  decreed,  long  before  they  were  in  Being,  or 
in  a  Capacity  to  do  Good  or  Evil,  that  they  fhould 
xvalk   in  thofe    wicked  Ways,  by  which,  as  by  a 

fecondary 


Of  Univerfal  and  Saving  Light,  113 

fecondary  Means,  they  are  led  to  that  end  :  Who, 
I  pray,  is   the  firft  Author  and  Caufe  thereof,  but 
God,  who  fo  willed  and  decreed  ?    This  is  as  na- 
tural a  Confequence  as  any  can  be  ;  And  therefore, 
alrho'  many  of  the  Preachers  of  this  Dottrine  have 
fought  out  various,  ftrange,  {trained  and  intricate 
Diltin&ions,  to   defend   their  Opinion,  and   evite 
this  horrid  Confequence  ^  yet  fome,  and  that  of  the 
moft  Eminent  of  them,  have  been  fo  plain  in  the 
matter,  as  they  have  put  it  beyond  all   doubt.    Of 
which  I  fhall  inltance  a  few  among  many  Paffages. 
*tfay,  That  by  the  Ordination  and  Will  of  God,  Adam  *cahintii 
fell.    God  would  have  Man  to  fall.     Man  is  blinded {f/^f 
by  the  Will  and  Commandment  of  God.     We  refer  the  c.  re.  s.  1. 
Caufe s  of  Hardening  us  to  God.    The  highefi  or  remote  [f'^'^ 
Caufe  of  Hardening  is  the  Will  of  God.     It  follow-  nb.de Pro- 
eth,  that  the  hidden  Counfel  of  God  is  the  Caufe  of  vi<urf.lnfts 
Hardening.    Thefe  are  Calvin's  Expreffions.    *God   •*** ' '* 
(  faith  Beza)  hath  Predejlinated,  not  only  unto  Dam-  Surged1.1* 
nation,  but  alfo  unto  the  Caufes  of  it,  whomfoever  he 
f am  meet.    bThe  Decree  of  God  cannot  be  excluded  hid.  de 
from  the  Caufes  of  Corruption.     c  It  is  certain  (  fairh  ^  7*  ' 
Zanchius)  that  God  is  the  firfl  Caufe  of  Obduration.  cz.tncb.de 
Reprobates  are  held  fo  fad:  under  God's  Almighty  De-  ^g^J* 
cree,  that  they  cannot  but  fin  and  perifh.    d It  is  the  dtjvfetDei 
Opinion   (  faith  Partus)  of  our  Dotfors,  That  God  did  [f^J; d* 
inevitably  Decree  the  Temptation  and  Fall  of  Man.    The  d  Par*u» 
Creature  Sinneih   indeed  neceffarily,  by  the  rnoft  jult  ^^^^ 
Judgment  of  God.     Our  Men  do  moft  rightly  affirm,  c.  2.  \b\d. 
That  the  Fall  of  Man  was  neceffary  and  inevitable,  by  Q'  * 
Accident,  becaufe  of   God's   Decree.     eGod  ( faith' e  Mary? 
Martyr)  doth  incline  and  force  the  Wills  of  wicked  lnRom- 
Men  into  great  Sins.     *God  ( faith  ZwingUus)  moveth  f  zuing. 
the  Robber  to  Kill.     He  killeth,  God  forcing  him  there- ifo.de 
unto.     But  thou  wiltfiy,  He  is  forced  to  fin  ;  I  permit 
truly  that  he  is  forced.    %  Reprobate  Perjons  f  faith  g  Refp  ii 
Pifcaior  )  are  abfolutely  ordained  to  this  twofold  end  ♦.  f0^',^" 
7  0  undergo  Ever  hilling  Punifhment,  and  necefjarily  to  fin  b      L 
' .   efore  to  fin.  that  they  may  bsjuflly  PunifJ:ed. 

I  If 


ii4  PROPOSITIONS    V.  &  VI. 

If   thefe  Sayings  do   not   plainly  and  evidently 
Import,   that  God  Is  the  Author  of  blny  we  mull  not 
then  feek  thefe  Men's  Opinions  from  their  Words, 
but  fome  way  elfe  :  It  feems  as  if  they  had  aiTumed 
to  themfelves  that   monltrous  and  two-fold  Will 
they   feign  of  God  •,   one  by  which   they  declare 
their  Minds  openly,  and  another  more  fecret  and 
hidden,  which  is  quite  contrary  to  the  other.    Nor 
doth  it  at  all  help  them,  to  fay,  That  Man  Sins 
willingly  •,  fince  their  Willingnefs,  Proclivity,  and 
Propenfity  to  Evil,  is  (  according  to  their  Judgment  ) 
fo  neceflarily  impofed  upon  them,  that  he  cannot 
but  be  Willing,  becaufe  God  hath  Willed  and  De- 
creed   him  to  be  fo.     Which  Shifc  is  juft  as  if  I 
fhould  take  a  Child  uncapable  to  refill  me,  and 
throw  it  down  from  a  great  Precipice  ^  thaweight 
of  the  Child's  Body  indeed    makes  it  go  readily 
down,    and    the  Violence  of  the  Fall  upon  fome 
Rock  or  Stone,  beats  out  its  Brains,  and  kills  it. 
Now  then,  I  pray,  tho'  the  Body  of  the  Child  goes 
willingly  down  (  for  I  fuppofe,  as  to  its  Mind,  it 
is  uncapable  of  any  Will  )  and  the  weight  of  its 
Body,  and  not  any  immediate  ftroke  of  my  hand, 
who  perhaps  am  at  a  great  diftance,  makes  it  dye  ^ 
Whether  is  the  Child,  or  I,  the  proper  caufe  of  its 
Death  ?  Let  any  Man  of  Reafon  judge,  if  God's  part 
be  not  (  with  them) as  great,  yea  more  immediate, 
in  the  Sins  of  Men  (  as  by  the  Teitimonies  above 
brought  doth  appear  )  whether  doth  not  this  make 
him  not  only  the  Author  of  Sin,  but  more  Unjull, 
•  than  the  unjuftelt  of  Men. 
S^Y*"     §■  ^'  Secondly  $Tbi$  Dotfrhie  is  Injurious  to  G^i, 
light  in  )be  becaufe  it  makes  him  delight  in  the  Death  of  Sin- 
Veath  of  ners  .  vea    anci  ro  will  many  to  dy  in  their  Sins, 

*  Sinner.  i     .r    o     •  r-      -  m 

contrary  to  thefe  Scriptures,  Ezeh^.ii.  i  Tim.  2. 
3,  4.  2  Fct.  3.  9,  For  if  he  hath  created  Men  only 
for  this  very  End,  that  he  might  fhew  forth  his 
Juftice  and  Mercy  in  them,  as  thefe  Men  affirm  ^ 
and  for  effr&ing  thereof  hath  not  only  with-held 

from 


Of  Univerfal  and  Saving  Light.  115 

from  them  the  Means  of  doing  Good,  but  alfo  Pre- 
deftinated  the  Evil,  that  they  might  fall  into  it  •,  and 
that  he  Inclines  and  Forces  them  into  great  Sins  -> 
certainly  he  mult  neceiTarily  delight  in  their  Death, 
and  will  them  to  dy  5  feeing againft  his  own  Will  he 
neither  doth  nor  can  do  any  good. 

§.  IV.  Thirdly  j  J/  is  highly  Injurious  to  Cbrift  our  V  *  reiu*- 
"Mediator,  and  to  the   Efficacy  and  Excellency  of  his  Mefculfon 
Go/pel  :    For   it  renders  his  Mediation  ineffectual,  »*/«#«*/. 
as  if  he  had  not  by  his  Sufferings  throughly  bro- 
ken down  the  middle  Wall,  nor  yet  removed   the 
Wrath  of  God,  nor    purchafed  the  Love  of  God  to- 
wards all  Mankind   h  if  it  was  afore-decreed,  that 
it  thould  be  of  no  Service  to  the  far  greater  part 
of  Mankind.    It  is  to  no  purpofe  to  alledge,  that 
the  Death  of  Chrift  was  of  Efficacy  enough  to  have 
faved  all  Mankind  *,  if  in  effect  its  Vertue  be  not  fo 
far  extended,  as  to  put  all  Mankind  into  a  Capacity 
of  Salvation. 

Fourthly  -,  It  makes  the  Freaching  of  the  Go/pel  a  4  it  make* 
tneer  Mock  and  Ulufwn,  if  many  of  thefe,  to  whom  ^m^1 
it  is  preached  be  by  an  irrevocable  Decree,  ex- 
cluded from  being  benefitted  by  it  :  It  wholly 
makes  ufelefs  the  Preaching  of  Faith  and  Re- 
pentance, and  the  whole  Tenor  of  the  Gofpel- 
Promifes  and  Threatnings,  as  being  all  relative  to 
a  former  Decree  and  Means  before  appointed  to 
fuch  :  Which,  becaufe  they  cannot  fail,  Man  needs 
do  nothing  but  wait  for  that  Irrefiltible  Juncture, 
which  will  come,  tho'  it  be  but  at  the  lalt  hour 
of  his  Life,  if  he  be  in  the  Decree  of  Elctl 'ion  : 
And  be  his  Diligence  and  Waiting  what  it  can,  he 
fhall  never  Attain  it,  if  he  belong  to  the  Decree 
of  Reprobation. 

Fifthly  ;  It  makes   the  Cowing  of  Cbrift,  and  his  s.  it  mates 
Propitiatory  Sacrifice,  which  the  Scripture  affirms  to  IfchTiji* 
have   been  the  Fruit   of  God's  Love  to  the  World,  anA-rtof 
and  tranfafted  for  the  Sins  and  Salvation  of  all  Wratb' 
Men,  to  have  been  rather  a  Teftimcny  of  God's  Wrath 

1    2  to 


n6  PROPOSITIONS    V.&VI. 


-■■ 


to  the  World,  and  one  of  the  great  eft  Judgments,  and. 
fever  eft  ABs  of  God's  Indignation  towards  Mankind  $  it 
being  only  ordairfd  to  fave  a  very  few,  and  for  the 
Hardening,  and  Augmenting  the  Condemnation  of 
the  far  greater  number  of  Men,  becaufe  they  be* 
lieve  not  truly  in  it  •,  the  Caufe  of  which  Unbelief 
again  (  as  the  Divines  [fo  called]  above  affert)  is 
the  hidden  Counlel  of  God:   Certainly  the  Com- 
ing of  ChriiT  was  never  to  them  a  Teftimony  of 
God's  Love,  but  rather  of  his  Implacable  Wrath: 
And  if  the  World  may  be  taken  for  the  far  greater 
number  of  fuch  as  live  in  it,  God  never  loved  the 
World,  according   to.  this    Do£trine,    but  rather 
hated  it  greatly,  in  fending  his  Son  to  be  Crucified 
in  it. 
mmXm*      §'  V*    Sixthly  5  This  Dotfrine  Is  highly  Injurious  to 
in'awor/e  Mankind  5  for  it  renders  them  in  a  far  worfe  Con- 
€Vlnthe     ^^'lon»  r^an  t^ie  Devils  in  Hell.     For  thefe  were 
p^l/f'L.  fometimes   in  a  capacity    to   have   flood,   and   do 
fufFer  only  for  their  own  Guilt  5   whereas    many 
Millions  of  Men  are  for  ever  tormented,  accord- 
ing to  them,   for  Adam's  Sin,  which  they  neither 
knew  of,  nor  ever  were  acceiTary  to.     It  renders 
them  worfe  than  the  Bealts  of  the  Field,  of  whom 
the   Mailer  requires  no  more  than  he  is  able   to 
perform  5  and  if  they  be  killed,  Death  to  them   is 
the  end  of  Sorrow-,  whereas  Man  is  for  ever  tor- 
mented, for  not  doing  that  which  he  never  was 
Ifraeiites76  able  to  do.    It  puts  him  into  a  far  worfe   Condi- 
wmto-Pha- tion  than   Pharaoh  put   the  Ifraelites:   For  t ho'   he 
with-held  Straw  from  them  •,  yet  by  much  Labour 
and  Pains    they  could  have  gotten  it :  But  from 
Men  they  make  God  to  wich-hold  all  means   of 
Salvation,  fo  that  they  can  by  no  means  attain    it. 
Yea,  they  place  Mankind  in  that  condition,  which 
Tantalus    the  Poets  feign  of  Tantalus,  who  oppreiTed  with 
dition!"     Thirlt,  Hands  in  Water  up  to  the  Chin,   yet   can 
by  no  means  reach  it  with  his  Tongue j    and  being 
tormented  with  Hunger,  hath  Fruic  hanging  at  his 

very 


Of  Univerja/  and  Saving  Light.  117 

very  Lips,  yet  fo  as  he  can  never  lay  hold  on  them 
with  his  Teeth;  and  thefe  things  are  fo  near  him, 
not  to  nourifh  him,  but  to  torment  him.  So  do 
thefe  Men.  They  make  the  outward  Creation  of 
the  Works  of  Providence,  the  Sinkings  of  the  Con- 
fcience,  fufficient  to  Convince  the  Heathens  of  Sin, 
and  io  to  Condemn  and  Judge  them  5  but  not  at  all 
to  help  them  to  Salvation.  They  make  the  Preach- 
ing of  the  Gofpel,  the  offer  of  Salvation  by  Chriir, 
the  Ufe  of  the  Sacraments,  of  Prayer  and  good 
Works,  fufficient  to  Condemn  thofe  they  account 
Reprobates  within  the  Church  *  ferving  only  to  in- 
form them,  to  beget  a  feeming  Faith,  and  vain 
Hope;  yet,  becaufe  of  a  fecret  Impotency,  which 
they  had  from  their  Infancy,  all  thefe  are  wholly 
ineffe&ual  to  bring  them  the  leaft  ftep  towards 
Salvation;  and  do  only  contribute  to  render  their 
Condemnation  the  greater,  and  their  Torments  the 
more  violent  and  intolerable. 

Having  thus  briefly  Removed  this  falfe  Doftrine, 
(which  ltood  in  my  way)  becaufe  they  that  are  de- 
lirous,  may  fee  it  both  Learnedly  and  Piouily  Re- 
futed by  many  others;  I  come  to  the  matter  of  our 
Propofition,  which  is;  That  God  out  of  his  infinite 
"Love,  who  delight eth  not  in  the  Death  of  a  Sinner,  but 
that  allfhould  live  and  be  faved,  hathjent  his  only  Be- 
gotten Son  into  the  World,  that  vohofoever  believeth  in 
him,  might  be  faved :  Which  aifo  is  again  affirmed  in 
the  Sixth  Propofition,  in  thefe  words,  Cbrifi  then  ta^xed 
tafied  Death  for  every  Man,  oj  all  kinds.  Such  is  the  zM6  f°r 
Evidence  of  this  Truth,  delivered  almoft  wholly  in  *y<T?Mdn* 
the  exprefs  words  of  Scripture,  that  it  will  not 
need  much  Probation.  Aifo,  becaufe  our  Affertion 
herein  is  common  with  many  others,  who  have 
both  Earneftly  and  Soundly,  according  to  the 
Scripture,  pleaded  for  this  Universal  Redemption ;  I 
fhall  be  the  more  brief  in  it,  that  I  may  come  to 
that,  which  may  feem  more  Angularly  and  peculiarly 
ours, 

I  3  §.  VI. 


n8  PROPOSITIONS    V.&VI. 

§.  VI.  This  Doitrine  ofUniverfal  Redemption,  or 
%%£*'  Q*igts  tying  jor  all  Men,  is  of  it  felf  fo  evident 
Umvtrjal,  from  the  Scripture- Teftimony,  that  there  is  fcarce 
Cth7rD?c-°  found  a°y  otlier  Article  of  the  Chrifiian  Faith,  fo 
tint  of     frequently,  fo  plainly,  and   fb  pofitively  Aflerted. 
Reprota-   *l*  istllat>  ^ich  maketh  the  Preaching  of  Chriit 
tM.         to  be  truly  termed  the  GcJ'pel  or  an  Annunciation  of 
Glad-Tidings  to  all.    Thus  the  Angel  declared  the 
Birth  and  Coming  of  Chriit  to  the  Shepherds  to 
be,  Luke  2.  io.     Behold,  I  bring  you  good  Tidings  of 
great  Joy,  which  fh all  be  to  All  People  :  He  faith  not, 
to  a  Few.    Now  if  this  Coming  of  Chriit  had  not 
brought  a  Poffibility  of  Salvation  to  all,  it  fhould 
rather  have  been  accounted,  Bjd  Tidings  of  great 
Sorrow  to  molt  People  \  neither  fhould  the  Angel 
have  had  reafon  to  have  fung,  Peace  on  Earth,  and 
good  Will  towards  Men,  if  the  greatett  part  of  Man- 
kind had  been  neceflariiy  fhut  out  from  receiving 
any  benefit  by  it.     How  fhould  Chriit  have  fent  out 
His  to  Preach  the  Go/pel  to  every  Creature,  Mark  i6. 
15.  (  a  very  Comprehenfive   Commillion  J  that  is, 
to  every  Son  and  Daughter  of  Alan  kind,  without  all 
Exception  ?  He  commands  them  to  preach  Salvation 
to  all,  Repentance  and  RemiJJwn  of  Sins  to  all  j  Warning 
every  one,  and  Exhorting  every  one,  as  Paul  did  Col. 
The  Go/pel  t.  28.     Now  how  could   they  have  preached   the 
tfem**  Gofpel  to  every  Man,  as  became  the  Minilters  of 
Man.  '     Jefus  Chriit,  in  much  affurance,  if  Salvation  by  that 
Gofpel  had  not   been  poffible  unto  all  ?  What !  if 
fome  of  thofe  had  asked  them,  or  fhould  now  ask 
any  of  thefe  Doctors,  who  deny  the  Univerfality  of 
drift's  Death,  and  yet  preached  it  to  all  promif- 
cuoufly,  Math  Chriji  died  for  me  ?  How  can  they,  with 
Confidence,  give  a  certain  Anfwex  to  this  Queltion  ? 
If  they  give  a  Conditional  Anfwer,  as  their  Prin- ' 
cipie  obligeth   them  to  do,  and  fay,  If  thou  Repent, 
Cbr ill  hath  died  jor  tbee%  doth  not  the  fame  Queltion 
[till  recur   ?  Hath  Chriil  died  for  me,  Jo  as  to  make 
Repentance  foffible  to  me  i  To  this  they  can  anfwer 

poth|ng| 


Of  Univerfal  and  having  Light.  119 

nothing  *,  unlefs  they  run  in  a  Circle  :  Whereas  the 
Feet  of  thofe,  that  bring  the  glad  Tidings  of  the  Go/pel 
of  Peace,  are  faid  to  be  Beautiful-,  for  that  they 
preach  the  Common  Salvation,  Repentance  unto  All  $ 
offering  a  Door  of  Mercy  and  Hope  to  All,  through 
Jefus  Cbrlji,  who  gave  himfelj  a  Ranfomjor  AIL  The 
Gofpel  invites  All  :  And  certainly  by  the  Gofpel, 
Chritt  intended  not  to  deceive  and  delude  the 
greater  part  of  Mankind,  when  he  invites,  and 
cryeth,  faying  ^  Come  unto  me  all  ye  that  are  weary 
and  heavy  laden,  and  1  will  give  you  refl.  If  All  then 
ought  to  feek  after  him,  and  to  look  for  Salvation 
by  him,  he  muft  needs  have  made  Salvation  pjjible 
to  All :  For  who  is  bound  to  feek  after  that,  which 
is  impoifiile  ?  Certainly  it  were  a  Mocking  of  Men, 
to  bid  them  do  fo.  And  fuch  as  deny,  that  by  the 
Death  of  Chritt,  Salvation  is  ma&epoffible  to  all  Men, 
do  moll  Blafphemoufly  make  God  mock  the  World, 
in  giving  his  Servants  a  Commifiion  to  Preach  the 
Gofpel  oj  Salvation  unto  all,  while  he  hath  before  de*- 
creed,  that  it  (hall  not  be  Poffible  for  them  to  re- 
ceive it.  Would  not  this  make  the  Lord  to  fend .The  Ahfur- 
forth  his  Servants  with  a  Lye  in  their  Mouth,  (  which  $£  g^ 
were  Blafphemous  to  think  )  commanding  them,  tune  of 
to  bid  All  and  Every  One  Believe,  That  Chrift  died  &^ub* 
for  them,  and  had  purchafed  Life  and  Salvation  ;  tion. 
Whereas  it  is  no  fuch  thing,  according  to  the  fore- 
mentioned  Doftrine  ?  But  feeing  Chrift,  after  he 
arofe,  and  perfected  the  Work  of  our  Redemption, 
gave  a  Commifhon  to  preach  Repentance,  Remiffion 
of  Sins,  and  Salvation  to  all  ^  it  is  manifelt,  that  he 
died  jor  all.  For  He  that  hath  CommilTionated 
his  Servants  thus  to  Preach,  is  a  God  of  Truth,  and 
no  Mocker  of  poor  Mankind  ^  neither  doth  he 
require  of  any  Man,  that  which  is  fimply  impof- 
fible  for  him  to  do  :  For  that  no  Man  is  bound  to 
do  that  which  is  imp offible,  is  a  Principle  of  Truth, 
ingraven  in  every  Man's  Mind.  And  feeing  he 
is  both  a   molt  Righteous  and   Merciful  God,  it 

I  4  cannot 


i2o  PROPOSITIONS    V.  &VI. 


cannot  at  all  Hand  either  with  his  Jultice  or  Mercy, 
to  bid  fuch  Men  Repent  or  Believe,  to  whom  it  is 
impoffible. 

§.  VII.  Moreover,  if  we  regard  the  Teftimony 
of  the  Scripture  in  this  matter-,  where  there  is  not 
one  Scripture,  which  I  know  of,  that  affirmeth, 
Cbrift  not  to  die  jor  All\  there  are  divers,  that  pofi- 
tively  and  exprefly  affert,  He  did-,  as,  i  Tim.  2.  1, 
To  Tray  for  ^  ^  5,  I  exhort  therefore,  that  fir ft  of  all ',  Supplied- 
cbHfi'died  tions,  Prayers,  Intcrccffwns,  and  giving  of  Thanks,  be 
for  all—  made  for  all  Men,  &c.  For  this  is  good  and  acceptable 
in  the  fight  of  God  our  Saviour,  who  will  have  all  Men 
to  be  faved,  and  to  come  to  the  Knowledge  oj  the  Truth  $ 
who  gave  himjelj  a  Ranfomfor  All,  to  be  tejlified  in  due 
time.  Except  we  will  have  the  Apoltle  here  to 
affert  quite  another  thing  than  he  intended,  there 
can  be  nothing  more  plain  to  confirm  what  we 
have  aliened.  And  this  Scripture  doth  well  an- 
fwer  to  that  manner  of  Arguing,  which  we  have 
hitherto  ufed:  For,  fir  It,  the  Apoftle  here  recom- 
mends them  to  Fray  jor  all  Men:  And  to  obviate 
fuch  an  Objection,  as  if  he  had  faid  with  our  Ad- 
versaries, Cbritt  prayed  not  jor  the  World,  neither  wil- 
leth  he  us  to  pray  for  al!h  becaufe  he  willeth  not  that  all 
fhoiddbe  faved,  but  hath  ordained  many  to  be  damned ', 
that  he  might  fhezo  forth  his  Juflice  to  them  -5  he  ob- 
viates, I  fay,  fuch  an  Objection,  telling  them,  that 
rAud  mil  ft  is  good  and  acceptable  in  the  fight  of  God,  who  will 
4faf»6<  have  all  Men  to  bejavei.  I  defire  to  know,  what 
fayed.  can  be  more  exprefly  affirmed,  or  can  any  two  Pro- 
pofitions  be  Hated  in  terms  more  contradictory, 
than  thefe  two -,  God  willeth  notfomc  to  be  faved-,  and 
God  willeth  all  Men  to  be  faved,  or  God  will  have  no 
Man  perijJ).  If  we  believe  the  hit,  as  the  Apoltle 
hath  affirmed,  the  fiiit  mult  be  deltroyed*  feeing  of 
Contradictory  Proportions,  the  one  being  placed, 
the  other  is  destroyed.  Whence  (to  conclude)  he 
gives  us  a  Reafon  of  his  Willingnefs,  that  all  Men 
Ihould  be  faved,  in  thefe  words,  Who  gave  him/elf  a 

Ranjom 


Of  XJniverfal  and  Saving  Light,  121 

Ranfom  for  all  \  as  if  he  would  have  faid,  S  nee 
Chrift  Died  for  all,  fince  he  gave  himfelf  a  Ranfom 
for  all,  therefore  he  will  have  all  Men  to  be  laved. 
This  Chrift  himfelf  gives,  as  the  Reafon  of  Gods 
Love  to  the  World,  in  thefe  words:  johni,i6m 
Godfo  loved  the  World,  that  he  gave  his  Only  Begotten 
Son,  that  whofotyer  bclievetb  inbim,fl)ould  not  perifl)y 
but  have  Everlafting  Life  ;  compared  with  1  John  4. 
9.  This  (whofoever)  is  an  Indefinite  Term,  from 
which  no  Man  is  excluded.  From  all  which  then, 
I  thus  Argue  : 

For  whomsoever  it   is  lawful  to  Pray,  to  them  Argum.  u 
Salvation  is  poflible  : 

But  it's  lawful  to  Pray  for  every  Individual  Man 
in  the  whole  World  : 

Therefore  Salvation  is  poflible  unto  them. 
I  prove  the  Major  Proportion  thus: 

No  Man   is  bound  to  pray  for  that  which  is  im-  Arg.  z 
poflible  to  be  attained  -, 

But  every  Man  is  bound  and  commanded  to  pray 
for  all  Men  : 

Therefore   it  is  not  impoflible  to  be  obtained, 
I  prove  alfo  this  Proportion- further,  thus  -, 

No  Man  is  bound  to  pray,  but  in  Faith  :  Arg.  %: 

But  he  that  prayeth  for  that,  which  he  judges  lim- 
ply impoflible  to  be  obtained,  cannot  pray  in  Faith: 

Therefore,  &c. 
Again  : 

That   which  God  willeth,  is  not  impoflible  :         Arg.  4, 

But  God  willeth  all  Men  to  be  faved  : 

Therefore   it  is  not  impoflible. 
And  Laftly  5 

Thofe,  for  whom   our   Saviour   gave  himfelf  a  Arg.  ?. 
Ranfom,  to  fuch  Salvation  is  poflible  : 

But  our  Saviour  gave  himfelf  a  Ranfom  for  all :   ; 

Therefore  Salvation  is  poflible. 

§.  VIII.    This  is  very  pofitively  affirmed,  Heb.  2.  proof  r. 
9.  in  thefe  words  :  Bin  we  fee  Jefus,  who  was  made  a 
little  lower  than  the  Angels^for  thefufering  of  Death, 

crowned 


122  PROPOSITIONS    V.  &VI. 


crowned  with  Glory  and  Honour,  that  he  by  the  Grace 
of  God  might  tajie  Death  for  every  Man.     He  that 
will  but  open   his  Eyes,  may  fee  this  Truth  here 
aflerted  t  If  he  tajled  Death  for  every  Man,  then  cer- 
tainly  there  is  no  Man  for  whom  he  did  not  talte 
Death  ;  then  there  is  no  Man,  who  may  not  be 
made  a  fharer  of  the  benefit  of  it  ;  For  he  came  not 
to  condemn  the  World,  but  that  the  World  through  him 
might  befaved,  John  3.  1 7*     fii  came  not  to  judge  the 
World,  but  tojave  the  World,  John  12.  37.     W  here- 
on Ad-  as,  according   to  the  Do£frine  of  our  Adverfaries, 
JaffTnoc'  *ie  rather  came  to  condemn  the  World,  and  judge 
trine  of  a  it  ♦,  and  not  that  it  might  be  faved  by  him,  or  to 
£?%£!!*  fave  it.    For  if  he  never  came  to  bring  Salvation 
kind  beh^  to  the  greater  part  of  Mankind,  but  that  his  com- 

pJi'%Alh~  *ns> th°3  n  cou^  never  &° them  sooci>  vet  ^M 

Vamnati-  augment  their  Condemnation  j  from  thence  it  ne- 
'Wfw'i  ceffarily  follows,  that  he  came  not  of  Intention 
to  Save,  but  to  Judge  and  Condemn  the  greater 
part  of  the  World,  contrary  to  his  own  exprefs 
Teftimony  -,  and  as  the  Apoftle  Paul,  in  the  words 
above-cited,  doth  affert  Affirmatively,  That  God  wil- 
leth  the  Salvation  of  all  ^  fo  doth  the  Apoftle  Peter 
Proof  2.  affert  Negatively,  That  he  willeth  not  the  perifhing 
of  any,  2  Pet.  3.  9.  The  Lord  is  not  flack  concerning 
his  Promife,  asfome  Men  count  flacknefs,  but  is  long- 
Suffering  10  us-ward,  not  willing  that  any  fhculd  per  iff), 
but  that  all  fhould  come  to  repentance*  And  this  is 
Correfpondent  to  that  of  the  Prophet  Ezekiel,  33* 
11.  As  I  live, faith  the  Lord,  I  have  no  pleafure  in  the 
death  cf  the  Wicked,  but  that  the  Wicked  turn  from  his 
way  and  live.  If  it  be  fafe  to  believe  God,  and 
trult  in  him,  we  mult  not  think,  that  he  intends  to 
cheat  us  by  all  thefe  ExprefTions  through  his  Ser- 
vants •,  but  that  he  was  in  good  earneft.  And  that 
.  this  Will  and  Defire  of  his  hath  not  taken  effect, 
the  blame  is  on  our  parts,  (  as  fhall  be  after  fpoken 
of  )  which  could  not  be,  if  we  never  were  in 
any  capacity  of  Salvation,  or  that  Chrilt  had  never 

died 


Of  Vniverfal  ani  Saving   Light.  123 


died  for  us  5  but  left  us  under  an  impofiibility  of 
Salvation.  What  means  all  thole  earnelt  Invitations, 
all  thofe  ferious  Expostulations,  all  thofe  regretting 
Contemplations,  wherewith  the  Holy  Scriptures  are 
full  >  As,  Why  will  ye  die,  0  Houfe  0}  Ifraett  Why 
will  ye  not  come  unto  mey  that  ye  might  have  Life  ?  I 
have  waited  to  be  gracious  unto  you  :  I  have  fought  to 
gather  you  :l  have  knocked  at  the  door  oj  your  Hearts: 
Is  not  your  detfrutfion  of  your  J  elves  ?  I  have  called  all 
the  day  long.  If  Men,  who  are  fo  invirtd,  be  under 
no  capacity  of  being  laved,  if  Salvation  be  im- 
poiTible  unto  them  -,  fhall  we  fuppofe  God  in  this, 
to  be  no  other,  but  like  the  Author  of  a  Romance, 
or  Matter  of  a  Comedy,  who  amufes  and  raifes  the 
various  Affe&ions  and  Paifions  of  the  Spectators,  by 
divers  and  ttrange  Accidents  j  fomerimes  leading 
them  into  Hope,  and  fometimes  into  Defpair  >  Ail 
thofe  A&ions,  in  effect,  being  but  a  meer  Illufion, 
while  he  hath  appointed  what  the  Conclufion  of  all 
fhall  be. 

Thirdly  5   This  Doftrine  is  abundantly  confirmed  Proof  $. 
by   that   of  the  Apoltle,  1  John  2.  1,2.     And  if  any 
Man  fin,  we  have  an  Advocate  with  the  Father,  J  ejus 
Chrlji  the  Righteous.    And  he  is  the  Propitiation  for 
our  Sins  5  and  not  ours  only,  but  a  If 0  for  the  Sins  of  the 
whole    World.    The  way    which    our  Adverfaries  Adyer* 
take  to  evite  this  Teftimony,  is  molt  foolifh  and  r\es \0m- 
iidiculous  :    The  [  World  ]  here,    fay  they,  is  the  ?£%*%* 
World  of  Believers  :  For  this  Commentary,  we  have  ,&*  whole 
nothing  but  their  own  AlTertion  5  and  fo,  while  it  World, 
manifeltly  deftroys  the  Text,  maybe  jultly  rejected. 
For,  firft,  let  them  (hew  me,  if  they  can,  in  all  the 
Scripture,  where   the  [  whole  World  ]  is  taken  for 
Believers  only  5  1  fhall  fhew  them,  where  it  is  many 
times  taken  for  the  quite  contrary  *  as,  The  World 
knows  me  not  :  The  World  receives  me  not  ;  I  am  not 
of  this  World :  Befides  all   thefe  Scriptures,  Pfalm 
17.   14.  Ifai.  1?.  II.  Mat.  18.  7.  John  "J.  7.  &  8.  26. 
§£12.  1%  &  14,17.  &  15. 18,1?.  R  17,14-  &  l8-  20« 

I  Cor. 


124  PROPOSITIONS    V.  &  VI. 

1  Cor.  1.  21.  &  2.  12.  8c  6.  2.  Gal.  6.  14.  James  1.  27. 

2  Pet.  2.  20.  1  7<*»  2.  ij.  &?.  1.  &4.  4,5.  and  many 
more.     Secondly  5  The  Apoftle,  in  this  very  place, 
contra diftingufheth    the    W-V/rf  from   the  faints, 
thus  5  And  not  for  ours  only,  but  for  the  Sins  of  the  whole 
World  :  What  means  the  Apoftle  by  (  Ours  )  here  > 
Is  not  that  the  Sins  of  Believers?  Was  not  he  one 
of  thofe  Believers  ?  And  was  not  this  an  univerfal 
Epiftle,  written  to  all  the  Saints,  that  then  were  ? 
So   that  according  to  thefe  Men's  Comment,  there 
fhould  be  a  very  unneceiTary  and  foolifhRedundancy 
in  the   Apoftle's  words  as  if  he  had  faid,  he  is  a 
Propitiation  not  only  for  the  Sins  of  all  Believers,  but 
jor  the  Sins  of  all  Believers:  Is  not  this  to  make  the 
Apoftle's  words  void  of  goodSenfe  >  Let  them  fhew 
us,  where-ever  there  is  fuch  a  manner  of  fpeaking 
in  all  the  Scripture  5  where  any  of  the  Penmen  firit 
name  the  Believers  in  Concreio  with  themfelves,  and 
then  contra-diltinguifh  them  from  fome  other  whole 
World  of  Believers.    That  (  whole  World  )  if  it  be  of 
Believers,  muftnot  be  the  World  we  live  in.    But 
we  need  no  better  Interpreter  for  the  Apoftle,  than 
himfelf  5  who   ufes  the  very  fame  ExprefTion  and 
Phrafe  in  the  fame  Epiltle,  chap.  >.  16.  faying  We 
know  that  we  are  of  God,andthe  whole  \Noxldliethltt 
Wickednefs  :  There  cannot  be  found  in  all  the  Scrip- 
ture, two   places  which  run  more  parallel  •,  feeing 
in   both,   the   fame  Apoftle,  in  the  fame  Epiftle,  to 
the  fame  Perfons,  contra-diftinguifheth  himfelf,  and 
the  Saints,  to   whom  he   writes,  from  the  whole 
World  j  which,  according  to  thefe  Men's  Commen- 
tary, ought  to  be  underftood  of  Believers  :  As  if 
John  had  faid,  We  know  particular  Believers  are  of  God  $ 
but  the  whole  World  of  Believers  lieth  in  Wickednefs. 
What  abfurd  wrefting  of  Scripture  were  this?  And 
yet  it  may  be  as  well  pleaded  for,  as  the  other  -, 
for   they  differ  not   at  all.     Seeing  then  that  the 
Apoftle  John  tells  us  plainly,  That  Chrift  not  only 
4ied  for  him,  and  for  the  Saints,  and  Members  of 

thQ 


Of  Univerfal  and  Saving   'Light.  17  y 

the  Church  of  God,  to  whom  he  wrote  \  but  for 
the  whole  World  :  Let  us  then  hold  it  for  a  certain 
and  undoubted  Truth,  notwithftanding  the  Cavils 
of  fuch  as  oppofe. 

This   might  alfo  be  proved  from   many   more 
Scripture-Teltimonies,    if  it  were    at  this  feafon 
needful.    All  the  Fathers,  fo  called,  and  Doftors  of 
the  Church,  for  the  firft  Four  Centuries,  preached 
this  Dottrine  •->    according  to  which    they    boldly 
held  forth  the  Gofpel  of  Chrilt,   and  Efficacy  of  The  U(SL 
his  Death-,  inviting  and  intreating  the  Heathens  to  them  in- 
come and  be  Partakers  of  the  Benefits  of  it  $  (hew-  "*t\l*?lm 
ing  them,  how  there  was  a  Door  open  for  them  nonffre- 
All  to  be  faved,  through  J  efus  Chrilt  $  not  telling  f*jf£e* 
them,  that  God  had  PredefUnated  any  of  them  to  LtioX  ' 
Damnation,  or  had  made  Salvation  impofiible  to 
them,    by  with-holding-  Power  and  Grace,  necef- 
fary  to  believe,  from  them.    But  of  many  of  their 
Sayings,  which  might  be  alledged,  I  (hall  only  in> 
Itance  a  few. 

Augufllne,  on  the  9Jth  Pfalm,  faith  "The  Blood 
"  of  Chrift  is  of  fo  great  Worth,  that  it  is  of  no 
"  lefs  value  than  the  whole  World. 

Pro/per  ad.  Gall.  c.  9.  "The  Redeemer  of  the  Proof  4." 
"  World   gave  his  Blood  for  the  World,  and  the 
"  World   would    not  be  Redeemed,   becaufe   the  ™w*?0f 
"  Darknefs  did  not  receive  the  Light.    He  that  ThTvo&frs 
"  faith,  The  Saviour  was  not  Crucified  for  the  Re-  f  ***b™ 
"  demption   of  the  whole  World,  looks  not  to  the  cfmrdf 
"  Vertue  of  the  Sacrament,  but  to  the  part  of  In-  tf**$hriTt 
"  ridels  J  fince  the  Blood  of  our  Lord  Jefus  Chrilt  dndf°r  ai 
"  is  the  Price  of  the  whole  World  ;  from  which 
"Redemption  they   are  Strangers,  who  either  dc- 
u  lighting    in  their  Captivity,  would  not  be  Re- 
"  deemed,  or  after  they  were  Redeemed,  returned 
"  to  the  fame  Servitude. 

The  fame  Pre/per,  in  his  Anfwer  to  Vincejttius\ 
firft  Objection. :  '*  Seeing  therefore  becauie  of  one 
11  common  Nature,  and   caufe  in  Truth,  underta- 

tk  ken 


126  PROPOSITIONS    V.&VI. 

"  ken  by  our  Lord,  all  are  rightly  faid  to  be  Re- 
"  deemed  ^  and  neverthelefs,  all  are  not  brought 
"out  of  Captivity:  The  property  of  Redemption, 
"  without  doubt,  belongeth  to  thofe,  from  whom 
"  the  Prince  of  this  World  is  fhut  out,  and  now 
"  are  not  VeDTels  of  the  Devil,  but  Members  of 
"Chrift}  whofe  Death  was  fo  bellowed  upon 
"  Mankind,  that  it  belonged  to  the  Redemption 
<c  of  fuch,  who  were  not  to  be  regenerated.  But 
"  fo,  that  that  which  was  done  by  the  Example  of 
"  one,  for  all,  might,  by  a  lingular  Myltery,  be  cele- 
"  brated  in  every  one.  For  the  Cup  of  Immorta- 
"  liry,  which  is  made  up  of  our  Infirmity  and  the 
<c  Divine  Power,  hath  indeed  that  in  it,  which 
"  may  Profit  all  5  but  if  it  be  not  Drank,  it  doth 
"  not  Heal. 

The  Author  de  vocat.  Gentium,  lib.  11.  cap.  6. 
"  There  is  no  caufe  to  doubt,  but  that  our  Lord 
"Jefus  Chrift  died  for  Sinners  and  wicked  Men-, 
"  and  if  there  can  be  any  found,  who  may  be  faid 
"not  to  be  of  this  Number,  Chrift  hath  not  died 
"  for  all  •,  he  made  himfelf  a  Redeemer  for  the 
"  whole  World. 

Cbryfoftom  on  John  1.   "  If  he  InHghtens  every 

<c  Man    coming  into  the  world}    How  comes   it, 

"that  fo  many  Men  remain  without  Light?   For 

"  all  do  not  fo  much  as  acknowledge  Chrift  ^  How 

w  then  doth  he  enlighten  every    Man  ?  He  illumi- 

"  nates  indeed  fo  far  as  in  him  is  5  but  if  any,  of 

"  their  own  accord,  clofing  the  Eyes  of  their  Mind, 

neeaufe  "  will  not  direfl- their  Eyes  unto  the  Beams  of  this 

•f  remain-  «  Light  •,  the  caufe  that  they  remain  in  Darknefs, 

'parinffs.    "  ^  not  from  the  Nature  of  the  Light,  but  through 

"  their  own  Malignity,  who  willingly  have  ren- 

"  der'd  tbcmfelves  unworthy  of  fo  great  a  Gift: 

"  But  why  believed  they  not?  Bscaufe  they  would 

"  not:  Chrift  did  his  part. 

The  Are/ate  v/un  Synod,  held  about  the  Year  490. 
u  Pronounced  him  accurfed,  who  fhould  fay,  that 

"Chrift 


"~    ■  ;  M    ■-•■. 

0}  IJniverfal  and  Saving   Light.  127 

- — ' ■ — ■ ' ' *», 

"  Chritt  hath  not  died  for  all,  or  that  he  would  not 
"  have  all  Men  to  be  faved. 

Ambr.  on  Pfal.  1 18.  Serm.  8.  "  The  myftical  Son     » 
'c  of  Righteoufnefs  is  arifen  to  all  ;  he  came  to  all  ; 
"  he  fufTered  for  all  5  and  rofe  again  for  all :  And 
"  therefore  he  fufTered,   that  he  might  take  away 
"  the  Sin  of  the  World  .•  But  if  any  one  believe  not 
"  in  Chrift,  he  Robs  himfelf  of  this  general  Benefit 
"  even  as  if  one  by   ciofing  the  Windows,  fhould  Thg 
"  hold  out  the  Sun-Beams  j  the  Sun  is  not  there-  Beamsjhl* 
ci  fore  not  arifen  to  all,  becaufe  fuch  a  one  hath  fo  out* hzAt 
"  robbed  himfelf  of  its  heat :  But  the  Sun  keeps  its  mt' 
"  Prerogative  5  it  is  fuch  a  ones  Imprudence,  that 
ci  he  (huts  himfelf  out  from  the  common  Benefit  of 
<c  the  Sun. 

The  fame  Man,  in  his  nth  Book  of  Cain  and 
Abel,  cap,  13.  faith  •  Therefore  he  brought  un- 
tc  to  All  the  means  of  Health  $  that  whofoever 
"  fhould  Perifh,  may  afcribe  to  himfelf  the  caufes 
<c  of  his  Death,  who  would  not  be  cured,  when 
"  he  had  the  Remedy,  by  which  he  might  have 
"  efcaped. 

§.  IX.  Seeing  then,  that  this  Do&rine  of  the 
Univerfality  of  Chrift's  Death  is  fo  certain  and 
agreeable  to  the  Scripture-Teftimony,  and  to  the 
fenfe  of  the  pureft  Antiquity  ^  it  may  be  wondered, 
how  fo  many,  fome  whereof  have  been  eiteeraed 
not  only  Learned,  but  alfo  Pious,  have  been  capable 
to  fall  into  fo  grofs  and  ft  range  an  Error.  But 
the  caufe  of  this  doth  evidently  appear,  in  that 
the  way  and  Method,  by  which  the  Vertue  and 
Efficacy  of  his  Death  is  communicated  to  all  Men, 
hath  not  been  rightly  nnderltood,  or  indeed  hath 
been  erroneoufly  Affirmed.  The  Pelagians,  afcri-  PeiagUi 
bing  all  to  Man's  Will  and  Nature,  denied  Man  ^m"- 
to  have  any  Seed  of  Sin  conveyed  to  him  from 
Adam.  And  the  Semi-PelagUms  making  Grace  as 
a  Gift  following  upon  Man's  Merit,  or  right  im- 
proving of  his.  Nature  ^  according  to  their  known 

Principle, 


128  PROPOSITIONS    V.&VI. 

■»  

Principle,   Faaenti  quod,   infe  eft,  Deus  non  denegat 
grat'him. 

This  gave  Augullin,  Pro/per,  and  fome  others, 
occafion,   labouring   in  oppofition  to  thefe  Opini- 
ons, ro   magnifie  the  Grace  of  God,  and  paint  out 
the  Corruptions  of  Mams  Nature  ( as  the  Proverb 
is,  of  thofe  that  feek   to  make  ftraight  a  crooked 
Zxtreams  Stick   )  to  incline  to  the  other  extream.    So  alfo 
if flme,0  tne   Reformers,  Luther  and  others,  finding  among 
tnahn^    other  Errors,  the  ltrange   Expreflions  ufed  by  fome 
Author  of of  the   Popift  Scholalticks,  concerning  Free-Will, 
Sin.  and  how  much  the  Tendency  of  their  Principles 

is  to  exalt  Man's  Nature,  and  lefTen  God's  Graces 
having  all  thofe  Sayings  of  Auguftin,  and  others, 
for   a  Pattern,   through   the  like  Miltake  run  upon 
the  fame  extream  .-  Tho3  afterwards  the  Lutherans., 
feeing  how  far  Calvin  and  his  Followers  drove  this 
matter,  ("who,  as  a   Man  of  fubtile  and  profound 
Judgment,  fore-feeing   where   it    would  Land,  re- 
folved  above-board   to  affert,    That  God  had  de- 
creed the  Means,  as  well  as  the  End,  and  therefore 
had  ordained  Men  to  Sin,  and  excites  them  there- 
to \  which  he  labours  earneltly  to  defend  )  and 
that  there  was  no   avoiding  the  making  of  God  the 
Author   of  Sin  ^  thereby  received  occaiion  to  dif- 
cern  the  falfity  of  this  Dcclrine,  and  difclamed  it  ^ 
T'irp.uifl.zs  appears   by.  the  latter  Writings  of  Melantfhon, 
Ofalc^t.  an^  r^e  Mompelgartenfian  Conference,  where  Lvcap 
16.1 4  cap.  Ofiander,  one  of  the  Collocutors,  terms  it  Impious  5 
I*  calls  it  a  making  God  the  Author  of&n\  and  a  horrid 

■and  horrible  Blufphemy.  Yet,  becaufe  none  of  thofe 
who  have  afTened  this  Univerfal  Redemption,  fince 
the  Reformation,  have  given  a  clear,  diltinc^and 
fatisfaftory  Teltimony,  how  it  is  communicated 
to  all,  and  fo  have  fallen  fhort  of  fully  declaring 
the  Perfe£lion  of  the  Gofpel-Difpenfation  ;  Others 
have  been  thereby  the  more  ltrengthened  in  their 
Errors:  Which  1  fliall  Illuftrateby  on^  lingular 
Example. 

The 


Of  Vniverfal  and   Saving  Light.  129 

1- 

The  Arminians  and  other  Affertors  of  Univerfai 
Grace,  ufe  this,  as  a  chief  Argument. 

That  which  every  Man  is  bound  to  believe,  is  true  $ 

But  every  Man  is  bound  to  believe  that  Chri  ft  died  for 
him  \ 

Therefore,  8£c. 

Of  this  Argument  the  other  Party  deny  the  Af- 
fumption,  faying  ;  That  they,  who  never  heard  of 
Cbrifi,  are  not  obliged  to  believe  in  him  ^  and  feeing 
the  Remonltrants  ( as  they  are  commonly  called'; 
do  generally  themf elves  acknowledge,  that  without  the 
outward  Knowledge  of  Chrifl^  there  is  no  Salvation  ^ 
that  gives  the  other  Party  yet  a  ftronger  Argu- 
ment for  their  precife  Decree  of  Reprobation.  ^^'0pltt 
For,  fay  they,  feeing  we  all  fee  really,  and  in  ejfetl,  nion 
that  God  hath  withheld  from  many  Generations,  and  firer'S*ri*»* 
yet  from  many  Nations,  that  Knowledge  which  is  ah-  Decree  of 
folutely  needful  to  Salvation^  and  fo  hath  rendered  it  f^°^4m 
fimply  impojfible  unto  them  -,  Why  may  he  not  as  well 
withhold  the  Grace  neceffary  to  make  afaving  Appli- 
cation of  that  Knowledge,  where  it  is  preached  >•  For 
there  is  no  ground  to  fay,  That  this  was  Injujlice  in 
God,  or  Partiality,  more  than  his  leaving  thofe  others 
in  utter  Ignorance  •,  the  one  being  but  a  with-hMing 
Grace  to  apprehend  the  Ob  jell  of  Faith  -,  the  other,  a, 
withdrawing  the  Objetl  itfelf.  For  anfvver  to  this, 
they  are  forced  to  draw  a  Conclufion  from  their 
former  hypothecs,  of  Chilli's  dying  for  all,  and 
God's  Mercy  and  Juflice,  faying,  That  if  thefe 
Meat  hens,  who  live  in  thefe  remote  paces,  where  the 
cur  ward  Knowledge  of  Cbnfl  is  not,  did  im prove  that 
common  Knowledge  they  have,  to  whom  the  outward 
Creation  is  for  an  Objetl  of  Faith  5  by  which  they  may 
gather,  that  there  is  a  God  *,  then  the  Lord  wouta, 
by  fome  Providence \  either  fend  an  Angel  to  tell  them 
of  Chrilt,  or  convey  the  Scrip'  uies  to  them  r  bring 
them  fome  way  to  an  opportunity  to  meet  wnhfuch  as 
might  inform  them.  WMch,  as  it  gives. always  too 
much  to  the  Power  and  Sacngch  of  Mans  Will 

K  and 


ijo  PROPOSITIONS    V.&  VI. 

— — . . . — \ 

and  Nature,  and  favours  a  little  of  Socinlanlfm  and 
Velagianifm^oi  at  leaft  of ' Semi- Pelagiantfm  \  fo,  fines 
it  is  only  built  upon  probable  Conjectures,  neither 
hath  it  evidence  enough  to  convince  any,  ftrongly 
tainted  with  the  other  Dottrine  5  nor  yet  doth  it 
make  the  Equity  and  wonderful  Harmony  of  Gods 
Mercy  and  Juftice  towards  ally  fo  manifelt  to  the 
Underftanding.  So  that  I  have  often  obferved, 
that  thefe  AfTeftors  of  Univerfal  Grace,  did  far 
more  pithly  and  ftrongly  overturn  the  falfe  Do- 
ftrine  of  their  Adverfaries,  than  they  did  eltablifh 
and  confirm  the  Truth  and  Certainty  of  their  own. 
And  tho'  they  have  Proof,  fufficient  from  the  holy 
Nontlyan  Scriptures  to  confirm  the  Univerfality  ofChrilts 
irrevocable  Death,  and  that  none  are  precifely,  by  any  irre- 
fiuTed  ex'  vocable  Decree,  excluded  from  Salvation  ^  yet  I 
from  sal-  find,  when  they  are  preffed,  in  the  refpe£ts  above 
ynnon.  mentioned,  to  fhew  how  God  hath  fo  far  equally 
extended  the  Capacity  to  partake  of  the  Benefit  of 
Chriits  Death  unto  all,  as  to  communicate  unto 
them  a  fufficient  way  of  fo  doing,  they  are  fome- 
tvhat  in  a  itrait,  and  are  put  more  to  give  us  their 
Conjectures,  from  the  certainty  of  the  former  pre- 
fuppofed  Truth,  to  wit,  ( that  becaufe  Chrift  hath 
certainly  died  for  all,  and  God  hath  not  rendred 
Salvation  impoffible  to  any,  therefore  there  mull 
fee  fome  way  or  other,  by  which  they  may  be 
laved,  which  mult  be  by  improving  fome  common 
Grace,  or  by  gathering  from  the  Works  of  Crea- 
tion and  Providence  )  than  by  really  demonltrating, 
by  convincing  and  fpiritual  Arguments,  what  that 
Way  is. 

§.  X.  It  falls  out  then,  that  as  Darknefs,  and 
the  great  Apoitacy,  came  not  upon  the  Chriitiati 
World  all  at  once,  but  by  feveral  Degrees,  one 
thing  making  way  for  another ;  until  that  thick 
and  grofs  Vail  came  to  be  overfpread,  wherewith, 
the  Nations  were  fo  blindly  covered,  from  the 
f eve  tub  and  $khtb9  until  thsfixtecntb  Century  *,  even  as 

the 


Of  Univerfai  and  Saving  Light.  131 

the   Darknefs  of  the  Night  comes  not  upon  the 
outward    Creation    at  once,    but  by    degrees,   ac- 
cording as  the  Sun  declines  in  each  Horizon  ^  fo 
neither  did  that  full  and  clear  Light  and  Know- 
ledge of  the  glorious  Difpenfation  of  the  Gofpel  of 
Chrift,  appear  all  at  once  5   the  work  of  the  firft 
Witneffes   being  more  to  teftifie  againlt,  and  dis- 
cover  the  Abufes  of  the  Apotfacy,   than  to  efta- 
blifh  the  Truth  in  Purity.     He  that  comes  to  build 
a  new  City,   mult  firft   remove  the  old  Rubbifli, 
before  he  can  fee  to  lay   a  new  foundation  ^  and 
he  that  comes  to  a  Houfe  greatly  Polluted,  and  full 
of   Dirt,    will  firft  fweep  away  and  remove  the 
Filth,  before  he   put  up   his  own  good  and   new- 
Furniture.     The  dawning  of  the  Day  difpels  the 
Darknefs,  and  makes  us  fee  the   things  that  are 
molt  Confpicuous  5  but  the  difxinft  difcovering  and 
difcerning  of  things,  fo  as  to  make  a  certain  and 
perfect    Obfervation,   is   referved  for   the   arifing 
of    the    Sun,    and    its   fhining  in  full  Brightnefs. 
And    we    can,  from  a  certain  Experience,  boldly 
affirm,  that  the  not   waiting  for  this,  but  building 
among,    yea,    and   with   the  Old  Fo£//Jj  Rubbifh  -, 
and  fetting  up  before  a  full  Purgation,  hath  been 
to    moft    Proteltants,  the  foundation  of  many   a 
Miltake,    and   an   occafion   of   unfpeakable  Hurt.  Tj)e  more 
Therefore   the  Lord   God,  who,  as  he  feeth  meet,i>^  r>.^0- 
doth   communicate  and  make  known  to  Man,   the  Cn/pd  !-e- 
more  full,  evident,  and   perfecl  Knowledge  of  his  f^eu  <<> 
Everlalting  Truth,   hath  been  pleafed  to   refer ve  ^"e/Mr- 
the  more  full   Difcovery  of  this  Glorious  and   E-    * " 
vangelical    Difpenfation,  to   this   our  Age,   albeit 
divers   Teftimonies  have  thereunto  been   born  by 
fome   noted  Men  in  feverai   Ages,  as   (hall  here- 
after appear.    And    for  the  greater  Augmentation 
of  the  Glory  of  his  Grace,  that  no  Man  might 
have    whereof  to   hoalr,   he  hath  raifed  up  a  few 
drfpicable  and  illiterate  Men-,  and  for  the  moft  part 
^lecbantcksy  to  be  the  Difpenfers  of  it  -,  by  which 

K  2  Gofpel, 


i32  PROPOSITIONS    V.  &VI. 


Gofpel,  all  the  Scruples,  Doubts,  Hefitations  and  Ob- 
jections, above-mentioned,  are  eafily  and  evidently 
anfwered:  and  the  Juitice,as  well  as  Mercy  of  God, 
according    to  their  divine  and  heavenly  Harmony, 
are  exhibited,  eftablifhed  and  confirmed.    Accord- 
ing to   which   certain   Light  and  Gofpel,   as   the 
knowledge  thereof  hath  been  manifefted  to  us,  by 
the   Revelation  of  Jefus  Chrilt  in  us,  fortified  by 
our  own  fenfible  Experience,  and  fealed  by  the 
Teftimony  of  the  Spirit  in  our  Hearts  ^  we  can 
confidently    affirm,   and  clearly   evince,  according 
to  the  Teftimony  of  the  Holy  Scriptures,  the  fol- 
lowing Points: 
Propofi-      §.  XI.  Fir  ft  \  That  God,  who  out  of  his  infinite 
tion  L    Love,  fent  his  Son,  the  Lord  Jefus  Chrilt,  into  the 
World,    who  rafted  Death  for  every  Man,   bath 
given  to  every  Man,  whether  Jew  or  Gentile,  Turk 
A  Day  of  or  Scythian,  Indian  or  Barbarian,  of  what  foe  ver  Na- 
Vifitation  x\on,  Country  or  Place,  a  certain  D.iy  or  Time  of 
to  a  Vtfitation,  during  which  Day  or  Time,  it  is  poffible  j  or 

them  to  bejaved,  and  to  partake  oftbe  Fruit  of  Cb  rift's 
Death. 
Prop.  IL  Secondly  -,  That  for  ibis  end  God  bath  communi- 
cated and  given  unto  every  Man  a  Meafure  of  the 
AMeaCure  Light  of  bis  own  Son,  a  Meafure  of  Grace  or  a  Mea- 
cfLi&bri*  fur£  of  the  Spirit  ^  which  the  Scripture  exprefTes  by 
w*  feveral  Names  j  as  fometimes  of  the  Seed  of  the 

Kingdom,  Mat.   13.  18,  19.  The  Light  that  makes  all 
things  manijeft,  Eph.  $.  13.     The  Word  of  God,  Rorn. 
10.18.  or  Manifestations  oftbe  Spirit,  given  to  profit 
withal  1  Cor.  12.  7.    A  Talent,  Mat.  25.  H.     A 
little  Leaven,  Mat.  13.  33.  The  Gofpel  preached  in 
every  Creature,  Col.  1.  23. 
Prop.III      Thirdly  -,  That  God,  in  and  by  this  Light  and  Seed, 
invites,  calls,  exhorts,  and  ft  rives  with  every  Man,  in 
^afiln      order  tofave  him  h   which,  as  it  is  receive^,  and  not 
'Brought  by  refitted,  works   the  Salvation  of  All,  even  of  thole 
iR*Ught   wk°  are  ignorant'  of  the  Death  and  Suffering's  of 
Chair,  and  of  Adams  Fall,  both  by  bringing  them 

to 


Of  Univerfal  and  Saving  Light.  133 

to  a  fenfe  of  their  own  Mifery,  and  to  be  fharers 
in  the  Sufferings  of  Chrift  inwardly,  and  by  making 
them  partakers  of  his  RefurreQion,  in  becoming 
Holy,  Pure  and  Righteous,  and  recovered  out  of 
their  Sins.  By  which  alfo  are  faved  they  that  have 
the  knowledge  of  Chrilt  outwardly,  in  that  it  opens 
their  Underltanding,  rightly  to  ufe  and  apply  the 
things  delivered  in  the  Scripture,  and  to  receive 
the  faving  ufe  of  them  ;  But  that  this  may  be  refilled 
and  re  jetted  in  both,  in  which  then  God  is  /aid  to  be 
reftjied  and  prcjjed  down,  and  Chrift  to  be  again  Crw  > 

cified,  and  put  to  open  Shame,  in  and  among  Men.  And 
to  thofe,  as  thus  refill  and  refufe  him,  he  becomes 
their  Condemnation. 

Fir  ft  then  •,  According  to  this  Do&rine,  the  Confe- 
Mercy  of  God  is  excellently  well  exhibited,  in  that  que»«si* 
none  are  neceffarily  (hut  out  from  Salvation  •,  and 
his  Jultice  is  demonftrated,  in  that  he  condemns 
none,  but  fuch,  to  whom  he  really  made  offer  of 
Salvation  5  affording  them  the  means  fufficient 
thereunto. 

Secondly-,   This  Doftrine,  if  well  weighed,  will  Condi 
be  found  to  be  the  Foundation  of  Chriftianity,  Sal- 
vation and  AJfurance, 

Thirdly-,  It  agrees  and  anfwers  with  the  whole  Conf. $. 
Tenor  of  the  GofpelFromifes  and  Threats,  and  with 
the  Nature  of  the  Miniftry  of  Ch rill,  according  to 
which,  the  Gofpel,  Salvation,  Repentance,  is 
commanded  to  be  preached  to  every  Creature, 
without  refpeO:  of  Nations,  Kindreds,  Families 
or  Tongues. 

Fourthly  ;   It  magnifies  and  commends  the  Merits  Conf.  «; 
and  Death  of  Chrift,  in  that  it  not  only  accounts 
them  fufficient  to  faveall$"but  declares  them   to 
be  brought  fo  nigh  unto  all,  as  thereby  to  be  put 
into  the  nearelt  capacity  of  Salvation. 

Fifthly  -,  It  exalts  above  all,  the  Grace  of  God,  to  Conf.  ?- 
which  it  attributeth  all  good,   even  the  leaft  and 
imalieft  AEHons  that  are  fo5  alcribing  thereunto, 

K  3  aot 


134  PROPOSITIONS     V.  &VI. 

not  only  the  firft  Beginnings  and  Motions  of  Good, 
but  alio  the  whole  Converfion  and  Salvation  of  the 
Soul. 

Conf.  6.  Sixthly  5  It  coniraditts,  overturns,  and  enervates  the 
falfe  Dollnne  of  the  Pelagians,  Semi-Pelagians,  Soci- 
nians,  and  others, who  exalt  the  Light  of  Nature,  the 
Liberty  of  Man's  Will  -,  in  that  it  wholly  excludes 
the  Natural  Man  from  having  any  place  or  portion 
in  his  own  Salvation,  by  any  afting,  moving  or 
working  of  his  own,  until  he  be  firft  quickned, 
raifed  up,  and  acted  by  God's  Spirit. 

donf.  7.  Seventhly  •,  As  it  makes  the  whole  Salvation  of  Man 
folely,  and  alcne,  to  depend  upon  God  \fo  it  makes  his 
Condemnation  wholly,  and  In  every  refpett,  to  be  of  him- 
felf\  in  that  he  refufed,  and  refitted  fomewhat,  that 
from  God  wreilled  and  ttrove  in  his  Heartland 
forces  him  to  acknowledge  God's  juit  Judgment,  in 
lejecling  and  forfaking  of  him. 

jjonf.  8.  Eighthly  $  It  takes  away  all  ground  ofDefpair  \  in 
that  it  gives  every  one  caufe  of  Hope,  and  certain 
AlTurance,  that  they  may  be  faved  :  Neither  doth 
feed  any  in  Security,  in  that  none  are  certain,  how 
foon  their  Day  may  expire  :  And  therefore  ic  is  d 
conttant  Incitement  and  Provocation,  and  lively 
Incouragement  to  every  Man,  to  forfake  Evil,  and 
clofe  with  that  which  is  Good, 

Conf.  5.  Ninthly  j  It  wonderfully  commends  as  well  the  Cer- 
tainty of  the  Cbriftian  Religion  among  Infidels,  as  it 
mamffts  Its  own  Verity  to  all  \  in  that  it's  confirmee], 
and  euablifhed  by  the  Experience  of  all  Men:  See- 
ing there  was  never  yet  a  Man  found,  in  any  plac9 
of  the  Earth,  however  Barbarous  and  Wild,  but 
hath  acknowledged,  that  at  fome  time  or  other, 
lefs  or  more,  he  hath  found  feme  what  in  his  Heart, 
reproving  him  for  fome  things  Evil,  which  he  hath 
done  ,  threatning  a  certain  Horror,  if  he  continued 
in  them;  as  alfo  pro?Qjjjing  and  communicating  3 
certain  Peace  and  Sweetnels.  as  he  hath  given  v/ay 
10  it,  and  not  refilled  ic0 

ftnri 


Of  Univerfal  and  Saving  Light.  135: 

Tenthly  ;  It  wonderfully fljewcth  the  excellentWifdom  Conf,  10, 
of  God,  by  which  he  hath  made  the  Means  of  Sal- 
vation fo  Univerfal  and  Comprehenfive,  that  it  is 
not  needful  to  recur  to  thofe  miraculous  and  ftrange 
Ways;  feeing,  according  to  this  molt  true  Do£trinef 
the  Gofpel  reacheth  All,  of  whatfoever  Condition, 
Age,   or  Nation. 

Eleventhly  ;  //  is  really  and  effectually,  tho'  not  in  Conf.  it. 
fo  many  Words,  yet  by  Deeds,  eftab/ifJied  and  con- 
firmed by  all  the  Preachers,  Promulgators,  and  Dollors 
of  the  Chriltian  Religion,  that  ever  were,  or  now  are, 
even  by  thofe  that  other  ways  in  their  Judgment  oppofe 
this  Doflrine-,  in  that  they  all,  whatever  they  have 
been,  or  are,  or  whatfoever  People,  Place  or  Coun- 
try they  come  to,  do  preach  to  the  People,  and  to 
every  Individual  among  them,  that  they  may  be 
faved ;  intreating  and  defying  them  to  believe  in 
Chrift,  who  hath  died  for  them.  So  that,  what 
they  deny  in  the  general,  they  acknowledge  of 
every  particular ;  there  being  no  Man  to  whom 
they  do  not  preach,  in  order  to  Salvation  5  telling 
him,  Jefus  Chriff  calls,  and  wills  him  to  believe  and 
be  faved;  and  that  if  he  refufe,  he  fhali  therefore 
be  condemned,  and  that  his  Condemnation  is  of 
himfelf.  Such  is  the  Evidence  and  Virtue  of  Truth, 
that  it  conftrains  its  Adverfaries,  even  againft  their 
wills,  to  plead  for  it. 

Laftlyj  According  to  this  Doftnne,  the  former  Conf  %$ 
Argument  ufed  by  the  Arminians,  and  evited  by  the 
Calvinifls,  concerning  every  Man's  being  bound  to 
believe,  that  Chrifl  died  for  him,  is,  by  altering  th$ 
.Affumption,  render  d  Invincible,  thus  ^ 

That  which  every  Man  is  bound  to  believe,  is  true : 

But  every  Man  is  bound  to  believe^  that  God  is  met* 
tiful  unto  him  ; 

Therefore,  &c?  . 

This  Aflumption  no  Man  can  deny,  feing  His 
Mercies  are  fa  id  to  be  over  all  his  Works.  And 
herein  the  Scripture  every  way  declares  the  Mercy 

R4  4. 


ti6  PROPOSITIONS    V.&VL 


of God  to  be,  in  that  he  invites  and  calls  Sinners 
to  Repentance,  and  hath  opened  a  Way  of  Salva- 
tion for  them  :  So  that,  though  thofe  Men  be  not 
bound  to  believe    the  Hljiory  of  CbriJVs  Death  and 
FaJJion,  who  never  came    to  know  of  it  ^  yet  they 
are   bound  to  believe,   that  God  will  be  merciful 
to  them,  if  they  follow  his  ways  -,  and  that  he  is 
merciful  unto  them,  in  that  he  reproves  them  for 
$ur  Ad-  Evil,  and  incourages  them  to  Good.     Neither  ought 
-eerfaries    any  j^an  t0  believe,  that  God  is  unmerciful  to  him, 
uJi$m\L    or  that  he  hath  from  the  beginning  ordained  him 
•f  God.      to  come  into  the  World,  that  he  might  be  left  to 
his  own  Evil  Inclinations,  and  fo  do  wickedly,  as  a 
Means  appointed  by  God,  to  bring  him  to  Eternal 
Damnation  •,  which,  were  it  true,  as  our  Adverfaries 
affirm   it  to  be  of  many  Thoufands,  I  fee  no  reafon 
why  a  Man  might  not  believe  it  j  for  certainly  a  Man 
may  believe  the  Truth. 

As  it  manifeftly  appears,  from  the  thing  it  felf, 
that  thefe  good  and  excellent  Confequences  follow, 
from  the  Belief  of  this  Doctrine  *,  fo  from  the  Pro- 
bation of  them,  it  will  yet  more  evidently  appear. 
To  which,  before  I  come,  it  is  requifite  to  fpeak 
fomewhat  concerning  the  State  of  the  Controverfie, 
which  will  bring  great  Light  to  the  matter.  For, 
from  the  not  right  underftanding  of  a  matter  under 
debate,  fometimes  both  Arguments  on  the  one  hand, 
and  Obje&ions  on  the  other,  are  brought,  which  do 
no  way  hit  the  Cafe  j  and  hereby  alfo  our  Senfe  and 
Judgment  therein  will  be  more  fully  underftood 
and  opened. 
Qji.  1.  §.  XII.  Firft  then  •,  By  this  Day  and  Time  ofVi- 
[nation,  which  we  fay  God  gives  unto  all,  during 
^    <.  ,     which  they  may  be  faved,  we  do  not  understand  the 

ins  brat'         t     »       .  /-  tit       >      t  ■  1  1  '•  1  r 

\n*  of  tbertvbcle  time  of  every  Mans  Lije  •,  tho  to  lome  it  may 

guefihn.    fce  extended  even  to  the  very  Hour  of  Death,  as 

.   we  fee  in  the  example  of  the  Thief  converted  upon 

the  Crofs,:  But,  fucb  a  Seafon,  at  feaft,  as  f efficiently 

cxoneratetb  God  oj  every  Man's  Condemnation  -,  which 

to 


0}  XJniverfal  and  Saving  Light,  i?7 

to  fome  may  be  fooner,  and  to  others  later,  ac- 
cording as  the  Lord  in  his  Wifdom   fees  meet. 
So  that  many  Men  may  out-live  this  Day,  after  That  man} 
which  there  may  he  no  portability  of  Salvation  toJJJJ'JJ* 
them,  and  God  jultly  fuffers  them  to  be  hardened,  Vayof 
as  a  juft  Punifliment  of  their  Unbelief,  and    even  ^tiotu^ 
raifes  them  up,  as  Inftruments  of  Wrath,  and  makes 
them  a  Scourge  one  againlt  another.    Whence,  to 
Men  in  this  Condition,  may  be  fitly  applied  thofe 
Scriptures,  which  are  abufcd  to  prove,  'lhat  God 
incites  Men  necejjarily  to  fin  :    This  is  notably  ex- 
prefs'd  by  the  Apoltle,   Rom.  i.  from  verfe  17,   to 
the  end:,  but  especially  verfe  28.   And  even  as  they 
did  not  like  to  retain  God  in  their  know/edge,  God  gave 
them  up  to  a  Reprobate  Mind,  to  do  thofe  things  which 
are  not  convenient.     That  many   may  out-live  this 
Day  of  God's  Gracious  Vifuation  unto  them,  is  fhewn 
by  the    Example  of  Ejau,  Heb.  12.  16.  17.  who  fold 
his  Birth  rights  fo  he  had  it  once,  and  was  capable 
to  have  kept  it^   but  afterwards,  when  he  would 
have  inherited  the  BlefTmg,  he  was  rejected.    This 
appears  alfo  by  Chrift's  weeping   over  Jerufalem^ 
"Luke  1 9.42.  faying,  If  thou  kadft  known  in  this  thy  dayy 
the  things  that  belong  unto  thy  Peace  -,  but  novo  they  are 
hid  from  thine  Eyes'.  Which  plainly  imports,  a  time 
when  they  might  have  known  them,  which  now  was 
removed  from  them,  tho5  they  were  yec  alive  \  but 
of  this  more  (hall  be  faid  hereafter. 

§.  XIII.  Secondly  j  By  this  Seed,  Grace,  and  Word  Qfl.  £ 
of  God,  and  Light,  wherewith  we  fay,  every  one  it 
enlightned,  and  hath  a  meafure  of  it,  which  ftrives 
with  him,  in  order  to  fave  him  5  and  which  may, 
by  the  ftubbornnefs  and  wickednefs  of  Man's  will, 
be  quenched,  bruited,  wounded,  prefTed  down,  flain 
and  crucified,  we  under fland  not  the  proper  Efience  and 
N  ature  oiGcd,precife/y  taken  ^  which  is  net  divifible  into 
Parts  and  IWeafures  as  being  a  m oft  pure,  fimple  Beingy 
Moid  of  all  Compojition  or  Divijien,  and  therefore 
can  neither  be   refilled,  hurt,  wounded,  crucified, 

or 


138  PROPOSITIONS    V.&VI. 

The  Light,01  ^ain»  b7  al1  the.  Efforts  and  Strength  of  Men: 
what  it  is*  But  we  underhand,  a  Spiritual,  Heavenly,  and  Invijiblt 
p"ri?esFdT  Principle,  in  which  God,  as  Father,  Son  and  Spirit, 
[cubed,  dwells  5  a  meafure  of  which  Divine  and  Glorious 
Life  is  in  all  Men,  as  a  Seed,  which  of  its  own  Na- 
ture draws,  invites,  and  inclines  to  God  -,  and  this 
fome  call  Vehiculum  Del,  or  the  Spiritual  Body  of 
Chrift,  the  Flefh  and  Blood  of  Chriji,  uhich  came  down 
from  heaven-,  of  which  all  the  Saints  do  feed,  and 
are  thereby  nourifhed  unto  Eternal  Life.  And  as 
every  unrighteous  A£tion  is  witnelTed  againft,  and 
reproved  by  this  Light  and  Seed-,  fo  by  fuch  Actions 
it  is  hurt,  wounded  and  flain,  and  flees  from  them, 
even  as  the  Flefh  of  Men  flees  from  that  which 
is  of  a  contrary  Nature  to  it.  Now,  becaufe  it  is 
never  feparated  from  God  nor  Chrift,  but  where- 
everit  is,  God  and  Chrift  are  as  wrapped  up  there- 
in :  Therefore,  and  in  that  refpeft,  as  it  is  refilled, 
God  is  faid  to  be  refilled  -,  and  where  it  is  born 
down,  God  is  faid  to  be  prelTed,  as  a  Cart  under 
Sheaves-,  and  Chrift  is  faid  to  be  flain  and  crucified. 
And  on  the  contrary,  as  this  Seed  is  received  in 
the  Heart,  and  fuffered  to  bring  forth  its  natural 
and  proper  Effect,  Chrift  comes  to  be  formed  and 
raifed,  of  which  the  Scripture  makes  fo  much 
mention,  calling  it,  The  New  Man,  Chrift  within^ 
the  Hope  of  Glory.  This  is  that  Chrift  within,  which 
we  are  heard  fo  much  to  fpeak  and  declare  of, 
every  where  Preaching  Him  up,  and  Exhorting 
People  to  believe  in  the  Light,  and  obey  it,  that 
they  may  come  to  know  Chrift  In  them,  to  deliver 
them  from  all  Sin. 

But  by  this,  as  we  do  not  at  all  intend  to  equal 

our/elves  to  that  Holy  Man,  the  Lord  Jefus  Chrift* 

who  was  born  of  the  Virgin  Mary,  in  whom  ail 

That  the     theFulnefs  of  the  God-head  dwells  Bodily  5  ft  nei- 

tifeGodf  ^ler  ^°  we  &e?roy  d)e  Reafoy  °i  hisprefent  Exiftenc&r 

w2™//f  as  fome  have  falfly  Calumniated  us.    For,   though 

uftilv^&i  we  affirm,  that  Chrift  dwells  in  us,  y&t  nor  irn- 

,J?    '  mediately. 


Of  XJniverfal  and  Saving  Light.  139 

mediately,  but  mediately,  as  he  is  in  that  Seed, 
which  is  in  us  •,  whereas  he,  to  wit,  the  Eternal 
Word,  which  was  with  God,  and  was  God,  dwelt 
immediately  in  that  Holy  Man.  He  then  is  as  the 
Head,  and  we  as  the  Members -,  he  the  Vine,  and 
we  the  Branches.  Now,  as  the  Soul  of  Man  dwells 
ocherwife,  and  in  a  far  more  immediate  manner,  in 
the  Head  and  in  the  Heart,  than  in  the  Hands  or 
Legs  1  and  as  the  Sap,  Virtue,  and  Life  of  the  Vine 
lodgeth  far  otherwise  in  the  Stock  and  Root,  than 
in  the  Branches  -,  fo  God  dwelleth  otherwife  in  the 
Man  Jefus\  than  in  us.  We  alio  freely  reje£t  the 
Herefie  of  Apo/linarius,  who  deny'd  him  to  have  any 
Soul,  but  faid,  The  Body  was  only  afred  by  the  God- 
head: As  aifo  the  Error  of  Eutychss,  who  made  the 
Manhood  to  be  wholly  fwallowed  up  of  the  God- 
head. Wherefore,  as  we  believe  he  was  a  true  and 
real  Man  \  fo  we  alfo  believe,  that  he  continues  fo  to 
be  Glorified  in  the  Heavens,  in  Soul  and  Body,  by 
whom  God  fhall  Judge  the  World,  in  the  great  and 
general  Day  of  Judgment. 

§.  XIV.  Thirdly,  We  underftand  not /forSeed,Light  Qp.  1° 
or  Grace,  to  be  an  Accident,  as  moft  Men  ignorantly 
do,  but  a  real  Spiritual  Subflaiice,  which  the  Soul  of  ]^£*4 
Man  is  capable  to  feel  and  apprehend ^  from  which  spiritual 
that  real,  fpiruual,  inward  Birth  in  Believers  raifes,  sJ[[fc)^y 
called  the  hew  Creature^  the  New  Man  in  the  Heart,  ktfiitm 
This  feems  ftrange  to  Carnal-minded  Men,  becaufe  '^f^Jfe 
they   are   not  acquainted  with   it;  but  we  know  bended. 
it,  and  are  fenfible  of  it,  by   a  trjie  and   certain 
Experience ;  thoD  it  be  hard  for   Man  in  his  natu- 
ral Wifdom   to  comprehend  it,  until  he  come  to 
feel  it  in  himfelf^  and  if  he  fhould,  holding  it  in 
the  meer  Notion,'  it  would  avail  him  little.     Yet 
we  are  able  to  make  it  appear  to  be  true,  and  that 
our   Faith   concerning   it,  is  not  without    a  folid 
Ground  ;  For  it  is  in  and  by  "this  Inward  and  Sub- 
stantial  Seed  in  our  Hearts,  as  it  tfofhes  to  receive 
goijriflimen^  and  to  [iave  a  £irch  or  Gcniruie  fa 

us, 


Ho  PROPOSITIONS    V.  &  VI. 

us,  that  we  come  to  have  thofe  Spiritual  Senfes 
raifed,  by  which  we  are  made  capable  of  tafllng, 
j melting,  feeing  and  handling  the  things  of  God  ;  For 
a  Man  cannot  reach  unto  thofe  things  by  his  natural 
fpirit  and  fenfes,  as  is  above  declared. 

Next,  We  know  it  to  be  a  Subflance,  becaufe  it 
fubfifts  in  the  Hearts  of  wicked  Men,  even  while 
they  are  in  their  Wickednefs,  asfhall  be  hereafter 
proved  more  at  large.  Now  no  Accident  can  be  in 
a  Subjetf,  without  it  give  the  Subject  its  own  Deno- 
mination 5  as  where  Whitenefs  is  in  a  Subject,  there 
the  Subject  is  called  White.  So  we  diftinguifh  be- 
twixt Hollnefs,  as  it  is  an  Accident,  which  denomi- 

Vf'It^op"  nates  ^an  f°»  as  tne  Seed  receives  a  place  in  him  •, 
lationin  and  betwixt  this  Holy,  Subfiantial  Seed,  which  many 
the  soul  of  times  nes  lTl  Man's  Heart,  as  a  naked  Grain  in  the 
Stony  Ground.  So  alfb,  as  we  may  diltinguifh  be- 
twixt Health  and  Medicine ;  Health  cannot  be  in  a 
Body,  without  the  Body  be  called  Healthful,  becaufe 
Health  is  an  Accident  ^  but  Medicine  may  be  in  a 
Body  that  is  moft  Unhealthful,  for  that  it  is  a  Sub- 
flance. And,  as  when  a  Medicine  begins  to  work, 
the  Body  may  in  fome  refpeft  be  called  healthful, 
and  in  fome  refpecT:  unhealthful^  fo  we  acknowledge^ 
as  this  Divine  Medicine  receives  place  in  Alan's  Heart, 
it  may  denominate  him  in  fome  part  Holy  and  Good  $ 
tho'  there  remain  yet  a  corrupted,  unmodified  part, 
or  fome  part  oftheKvil  Humours  unpurged  out^ 
for  where  two  contrary  Accidents  are  in  one  Sub- 
ject, as  Health  and  Sicknefs  in  a  Body,  the  Subject 
receives  its  Denomination  from  the  Accident  which 
prevails  moft.  So  many  Men  are  called  Saints, 
good  and  holy  Men,  and  that  truly,  when  this  Ho- 
ly Seed  hath  wrought  in  them,  in  a  good  meafure, 
and  hath  fomewhat  leavened  them  into  its  Nature, 
tho5  they  may  be  yet  liable  to  many  Infirmities  and 
WeaknelTes,  yea,  and  to  fome  Iniquities.  For,  as 
the  Seed  of  Sin,  and  Ground  of  Corruption,  yea, 
and  the  Capacity  of  yielding  thereunto,  and  fome- 

times 


Of  Vniverfal  and  Saving  Light.  141 

times  actually  falling,  doth  not  denominate  a  good 
and  holy  Man  impious ^fo  neither  doth  the  Seed  of 
Righteoufnefs  in  Evil  Men,  and  the  poflibility 
of  their  becoming  one  with  it,  denominate  them 
good  or  holy. 

§.  XV.  Fourthly  }  We  do  not  hereby  intend  any  ways  Qu.  4} 
toleffen  or  derogate  from  the  Atonement  and  Sacrifice  of 
fefus  Cbrift\  but  on  the  contrary,  do  magnifie  and 
exalt  it.    For,  as  we  believe  all  thofe  things  to  have 
been  certainly  tranfafted,  which  are  recorded  in  the 
Holy  Scriptures,  concerning  the  Birth,  Life,  Mira- 
cles, Sufferings, ReJurreUion  and  Afcenfion  ofChriJi^fb 
we  do  alfo  believe,  that  it  is  the  Duty  of  every  one 
to  believe  it,  to  whom  it  pleafes  God  to  reveal  the 
fame,  and  to  bring  to  them  the  Knowledge  of  It  ^ 
yea,   we  believe  it  were  Damnable  Unbelief  not  to 
believe  it,  when  fo  declared,  but  to  refilt  that  Holy 
Seed,  which,  if  minded,  would  lead   and  incline 
every  one  to  believe  it,  as  it  is  offered  unto  them  * 
tho5  it  revealeth  not  in  every  one  the  outwarfi  and 
explicit  Knowledge  of  it,  neverthelefs  it  always 
aflenteth    to  it,  ubi  declarator,  where  it  is  declared. 
Neverthelefs,  as  we  firmly  believe  it  was  neceffary, 
that  Chrift  fhould  come,  that  by  his  Death  and  Suf- 
ferings he  might  offer  up  himfelf  a  Sacrifice  to  God 
for  our  Sins,  who  his  own  felf  bare  our  Sins  in  his 
own  Body  on  the  Tree-,  fo  we  believe,  that  the  Re-^    R  . 
million  of  SinS,  which  any  partake  of,  is  only  in  and  miflion  If 
by  Vertue  of  that  molt  Satisfactory  Sacrifice,  and  no  Si^l^fy 
other  wife.     For  it  is  by  the  Obedience  of  that  One,  that  tycknft' 
the  Free  gift  is  come  upon  All  to  full  if  cation.     For  we 
affirm,  That  as  all   Men   partake  of  the  Fruit  of 
■Adam's  Fall  j  in  that,  by  reafon  of  that  Evil  Seed, 
which  through  him  is  communicated  unto  them, they 
are  prone  and  inclined  unto  Evil,  tho'  Thoufands 
of  Thoufands  be  ignorant  of  Adam's  Fall,  neither 
ever  knew  of  the   Eating  of  the  Forbidden   Fruit; 
fo  alfo  many  may  come  to  feel  the  Influence  of  this 
Holy  and    Divine  Seed  auid  Light ,  ani  be  turned 

from 


142  PROPOSITIONS    V.&  VI. 


from    Evil  to  Good   by  ir,  tho'  they  knew  nothing 
of  Chin's   coming   in  the  Flefh,  through    whole 
Obedience  and  Sufferings  it  is  purchafed  unto  them. 
The  uiftcry  And   as   we  affirm,  it   is  abfolutely  needful,  that 
tyTwlib    thofe  do  believe  the  Hiltory  of  Chrift's  outward 
the  My-     Appearance,  whom  it  pleafed  God  to  bring  to  the 
#"*•-         Knowledge  of  it  5  fo  we  do  freely  confefs,  that  even 
that  outward   Knowledge   is  very  comfortable   to 
fuch  as  are  fubjeft  to   it,  and  led  by  the  inward 
Seed  and  Light.    For,  not  only  doth  the  fenfe  of 
Chrift's  Love  and  Sufferings  tend  to  humble  them, 
but  they   are   thereby   alfo   ffrengthened  in  their 
Faith,    and   incouraged    to  follow   that   Excellent 
Pattern,  which  he  hath  left  us,  who  fuffered  for  us, 
as  faith  the  Apoftle  Peter,  i  Pet.2.21.  Leaving  us  an 
Example,  that  we  Jhou/d  follow  his  Heps  :  And  man£ 
times,  we  are  greatly  edified  and  refreshed  with  the 
Gracious  Sayings  which  proceed  out  of  his  Mouth, 
The  Hiflory  then  is  profitable  and  comfortable  with 
the  M) fiery,  and  never  without  it  5  but  the  My  fiery 
is  and  may  be   profitable,  with6ut  the  explicit  and 
outward  knowledge  of  the  Hiflory. 
Q-u*  5»-     '  But  Fifthly  •,  This  brings  us  to  another  Queftion, 
fo-wit,  Whether  Chrifi  be  in  all  Men,  or  no?   Which 
lk?nhJil    fometimes    hath    been   asked   us,   and   Arguments 
M*n-         brought  againft  it  ^  becaufe  indeed  it  is  to  be  found 
in  fome  of  our  Writings  that  Chrifi  is  in  all  Men  $ 
and   we  often  are  heard,  in  our  publick  Meetings 
and    Declarations,   to   defire    every   Man   to  know 
and  be  acquainted  with  Chrifi  in  them\  telling  them, 
that  Chrik  is  in  them.     It   is  fit  therefore,  for  re- 
*  moving  of  all  Miitakes,  to  fay  fomething  in  this 
place   concerning  this  matter.     We  have   laid  be- 
fore, how    that  a  "Divine,  Spiritual  and  Supernatural 
Light  is  in  all  Men-,   how   that  that  Divine  Superna- 
tural Light  or  Seed  is  Vehiculum  Dei  5  how  that  God 
and  Chrifi  duel/eth  in  it,  and  is  never  fepa rated  from 
it  5  alio  how  that  (as  it  is  received  and  el  fed  with 
in  the  heart )  Cbntt  comes  to  be  formed  and  brought 

J  crib  : 


Of  Univerfal  and  Saving  Light.  143 

forth:  But  we  "are  far  from  ever  having  faid,  That 
Chrijl  is  thus  jormed  in  all  Men,  or  in  ths  Wicked  .« 
For  that  is  a  great  Attainment  ^  which  the  Apoftle 
travelled*  that  it  might  be  brought  forth  in  the 
Galatians.  Neither  is  Chrifi  in  all  Men  by  way  of 
Union,  or  indeed,  to  fpeak  ftri&ly,  by  way  of  In- 
habitation ^  bccaufe  this  Inhabitation,  as  it  is  gene- 
rally taken,  imports  Union,  or  the  manner  of  Chrifi vs 
being  in  the  Saints  :  As  it  is  written,  /  will  dwell  in 
them,  and  walk  in  them,  2  Cor.  6.  16.  But  in  regard 
Chrijl  is  in  all  Men,z%  in  a  Seed,  yea,  and  that  he 
never  is,  nor  can  be,  feparate  from  that  holy,  pure 
Seed  and  Light,  which  is  in  All  Men  -,  therefore  may 
it  be  faid  in  a  larger  Senfe,  that  he  is  in  All,  even  as 
we  obferved  before.  The  Scripture  faith,  Amos  2. 
1 3.  God  is  prejjed  down,  as  a  Cart  under  Sheaves  \  and 
Chrijl  crucified  in  the  Ungodly :  Tho5  to  fpeak  pro- 
perly and  Itriflly,  neither  can  God  be  prejjed  down* 
nor  Chrifi",  as  God,  be  crucified.  In  this  refpetl 
then,  as  he  is  in  the  Seed,  which  is  in  All  Men,  we 
have  faid,  Chrijl  is  in  All  Men,  and  have  preached  chty 
and  dire&ed  All  Men  to  Chritt  in  them-,  who  lies  c™ffid '4 
crucified  in  them,  by  their  Sins  and  Iniquities  *  that  j^itW? 
they  may  look  upon  him,  whom  they  have  pierced,  and 
repent:  Whereby  He,  that  now  lies  as  it  were 
flam  and  buried  in  them,  may  come  to  be  raifed, 
and  have  dominion  in  their  Hearts  over  all.  #  And 
thus  alfo  the  Apoftle  Paul  preached  to  the  Corin- 
thians and  Galatians,  1  Cor.  2.  2.  Chrijl  crucified  in 
them,  \v  u>?*,  as  the  Greek  hath  it :  This  fcfus  Chrijl 
was  that  which  the  Apoftle  defired  to  know  in  them^ 
and  make  known  unto  them,  that  they  might  come 
to  be  fenfible,  how  they  had  thus  been  Crucijying 
Chrijl  h  that  lb  they  might  Repent  and  be  Saved. 
And  forafmuch  as  Chrift  is  called  that  Light,  that 
enlightens  every  Alan,  TheLight  of  the  World-,  there- 
fore the  Light  is  taken  for  Chrift,  who  truly  is  the 
Fountain  of  Light,  and  hath  his  Habitation  in  it 
for  ever.    Thus  the  Light  of  Chrijl  is  fometimes 

called 


144  PROPOSITIONS    V.  &  VI. 

m         '  — —————— ________^_^___ ■    i     ■■ 

called  Cbrift,  i.  e.  that  in  which  Chrift  is,  and  from 
which  he  is  never  fepa rated. 

§.  XVI.  Sixthly  \  It  will  manifeftly  appear,  by 
what  is  above-faid,  that  we  underfland  not  this  Di- 
vine Principle  to  be  any  part  oj  Man's  Nature,  nor 
yet  to  be  any  Reliques  of  any  good,  which  Adam  loft 
by  his  Fall-,  in  that  we  make  it  adiftinft  feparate 
thing  from  Man's  Soul,  and  ail  the  Faculties  of 
it;  Yet  fuch  is  the  Malice  of  our  Adverfaries, 
that  they  ceife  not  fometimes  to  Calumniate  us, 
as  if  we  preached  up  a  Natural  Light,  or  the  Light 
of  Man's  Natural  Confcience.  Next,  There  are 
that  lean  to  the  Do£trine  of  Socinus  and  Pehgius* 
who  perfwade  themfelves,  through  miltake,  and 
out  of  no  ill  defign  to  Injure  us,  as  if  this  which 
we  Preach  up,  were  fome  Natural  Power  and  Fa- 
culty of  the  Soul,  and  that  we  only  differ  in  the 
wording  of  it,  and  not  in  the  thing  it  felf  .•  Where- 
as there  can  be  no  greater  difference,  than  is  be- 
twixt us  in  that  matter :  For  we  certainly  know, 
that  this  Light,  of  which  we  fpeak,  is  not  only 
diitinft,  but  of  a  different  Nature  from  the  Soul 
u£*fml'°£  ^ailj  an^  ns  faculties.  Indeed  that  Man,  as 
ManYnea-  be  is  a  Rational  Creature,  hath  Reafon  as  a  natural 
fm.  Faculty    of  his  •  Soul,   by   which  he  can    difcern 

things  that  are  Rational,  we  deny  not  -,  for  this  is 
a  property  natural  and  ellentiai  to  him,  by  which 
he  can  know  and  learn  many  Arts  and  Sciences, 
beyond  what  any  other  Animal  can  do,  by  the 
meer  Animal  Principle.  Neither  do  we  deny,  but 
by  this  Rational  Principle,  Man  may  apprehend 
5n  his  Brain,  arid  in  the  Notion,  a  Knowledge  of 
God,  and  Spiritual  Things:  Yet,  that  not  being 
the  right  Organ,  as  in  the  Second  Propofition  hath 
more  at  length  been  lignified,  it  cannot  profit  him 
towards  Salvation-,  bur  rather  hindreth  •,  and  in- 
deed the  great  caufe  of  the  Apoitacy  hath  been, 
that  Man  hath  fought  to  fathom  the  tilings  of 
God,  in  and  by  this  Natural  and  Rational  Principle, 

and 


Of  XJniverfal  and   having  Light.  145 

and  to  build  up  a  Religion  in  it,  neglecting  and 
over-looking   this  Principle  and  Seed    of   God    in 
the  Hearty  lb  that  herein,  in   the  molt  Universal 
and  Catholick  Senfe,  hath  Anticbrifl  in  every  man 
fit  up  him/elf,  and Ju teib  in  the  Temple  of  God,  as  inTheTem* 
God,  and  above  every  thing  that  is  called  God.     for,/^0/ G^* 
wen  being  the  Temple  oj  the  Holy  (jbotf,   as  fairh  the 
Apoftle,  1    Cor.  3.   16.     when  the  Rational  Princi- 
ple fetsit  felf  up  there   above  the  Seed   of  God, 
to  reign   and  rule  as  a  Prince  in  Spiritual  Things, 
while    the   Holy  Seed    is  wounded   and   bruiied  * 
there  is  Antichrist  in  every  ?nan,  or  fomewhat  ex- 
alted   above    and    againlt    Chrift.     Nevertheiefs, 
we  do  not   hereby  affirm,   as  if  Man  had  received 
his  Reafon   to  no  purpofe,  or  to  be  of  no  fervice 
unto  him,  in  no   wife  .•  We   look  upon  Reafon  as 
fit  to  order  and  rule  Man  in  things  Natural.    For 
as  God   gave  two  great  Lights   to  rule   the  out-  ught™u 
ward    World,     the   Sun   and  Moon-,  the  greater  Natural 
Light   to  rule  the  Day,  and  the   leffer  Light  to^-/e5 
rule   the  Night  ;  So  hath  he  given  Man  the  Light 
of   his  Son,  a  Spiritual  Divine  Light,  to  rule  him 
in  things  Spiritual  ^   and  the  Light  of  Reafon  to 
rule    him    in   things   Natural.     And  even  as  the 
Moon  borrows  her  Light  from  the  Sun,  fo  ought: 
Men  ( if  they  would  be  rightly  and  comfortably 
ordered   in* Natural  Things )  to  have  their  Reafon 
inlightned  by  this  Divine  and  Pure  Light.    Which 
iniightned  Reafon  in  thofe  that  obey  and  follow 
this  true  Light,  we  coufefs  may  be  ufeful  to  Man, 
even  in  Spiritual   Things,  as  it  is  0 ill  fubfervient, 
and   fubjeel  to  the  other-,  even  as  the  Animal  Life 
in  Man,  regulated  and  ordered  by  liis  Reafon,  helps 
him   in  going  about  things  that  are  Rational.     We 
do  ^further  rightly  diltin^uifh  this  from  Mans  Na- 
tural   Confcience  5  for    Confcience    being    that   in  T^fPl^ 
Wan,  which  arifeth  from  the  Natural  Faculties  cf^M 
Man's  Soul,  may  be  defiled  and  corrupted  :  It  \$f™nMdtt* 
fdid  exprsfly  of  the  Impure,  Titus  U  ij.  that  even  cT^Hm^ 

L  their 


i4<*  PROPOSITIONS    V.  &  VI. 

their  Mind  and  Confcience  is  defiled.    'But  this  Lighc 
can  never  be  corrupted   nor  defiled;  neither  did  it 
ever  confent  to  Evil  or  Wickednefs  in  any  ;  for  it 
is  faid  exprefly,  that  it  makes  all  things  manijeft  that 
are  reprovable,  Eph.  5.  13.   And  fo  is  a  faithful  Wit- 
nefs  for  God,  againft  every  Unrighteoufnefs   n  Man. 
Confdence  jsjoW   Confcience,   to  define   it   truly,  comes  from 
define  .     (Confc'ire)  and  is  that  Knowledge,  uhich  arifctb  in 
Man's  Heart,  jrom  what  agreeth,  cont  radii?  eth,  or  is  con- 
trary to  any  thing  believed  by  him  ;  uhereby  he  becomes 
Corfcious  to  himfelf,  that  he  tranfgrejjeth,  by  doing  that 
which  he  Is  per/waded,  he  ought  not  to  do.   So  that  the 
Mind  being  once  blinded,  or  defiled  with  a  wrong 
Belief,  there  raifeth  a  Confcience  from  that  Belief, 
which  troubles  him,  when  he  goes  againft  it.     As 
f/Tiurfc.for  Example:  A  Turk  who  hath  poiTeffed   himfelf 
'with  a  falfe  Belief,  that  it  is  unlawful  for  him  to 
drink  Wine  ;   if  he  do  it,    his  Confcience  fmites 
him  for  it .-   But  tho5  he  keep  many  Concubines,  his 
Confcience  troubles  him    not;  becaufe   his  Judg- 
ment is  already  defiled  with  a  falfe  Opinion,  that 
it  is  lawful  for  him  to  do  the  one,  and  unlawful 
to  do  the  other.    Whereas  if  the  Light  of  Chrilt 
in  him   were  minded,  it  would   reprove  him,  not 
only  for  committing  Fornication  ;  but  alfo,  as  he  be- 
came obedient  thereunto,  inform  him  that  Mahomet 
was  an  Impostor  ;  as  well  as  Socrates  was  informed 
by  it,  in  his  day,  of  the  Falfity  of  the  Heathen's 
Gods. 
Example       So,  if  a  Papijl  eat  Flefh  in  Lent,  or  be  not  dili- 
o/rfPapift.  gent  enoUg|1  |n  Adoration  of  Saints  and  Images,  or 
if  he  fhouid  condemn  Images,  his  Confcience  would 
fmite  him  for  it;  becaufe  his  Judgment  is  already 
blinded  with  a  falfe  Belief  concerning  thefe  things  : 
Whereas   the  Light  of  Chrift  never  confented  to 
any  of  thofe  Abominations.    Thus  then  Mans  Na- 
.    tural   Confcience  is  fuffictemly  diltinguifhed  from 
it;  for  Confcience  followeth  the  Judgment,  doth 
not   inform  ii;  but  this  Light,  as  It  is  received, 

x -.•moves 


Of  Univerfal  and  Saving  Light.  147 

^ 

removes  the  Blindnefs  of  the  Judgment,  opens  the 
Underftanding,  and   rectifies   both   the    Judgment 
and  Conference.    So   we  confefs  alfo,    that  Con- 
fcience  is  an  excellent  thing,  where  it  is  rightly- 
informed  and  inlightned:  Wherefore  fome   of  us  rheKa- 
have  fitly  compared  it  to  the  Lanthorn,  and  the  turaicon* 
Light  of  Chrilt  to  a  Candle :  A  Lanthorn  is  life-  umpired 
ful,  when  a  clear  Candle  burns  and  fhines  in  it-,  to  a  Un- 
but   otherwife  of  no  ufe.    To  the  Light  of  Chrilt  f^i^t 
then,  in  the  Conference,  and  not  to  Man's  Na  til- qf  tf*l£ 
ral  Confcience,  it  is,  that  we  continually  commend 
Men-,  this,  not  that,  is  it  which  we  preach  up,  and 
direct  People  to,  as  to  a  molt  certain  Guide  unto 
Life  Eternal. 

LaB/y,  This  Light,  Seed,  &c.    appears  to  be  no 
Power  or  Natural  Faculty  of  Man's  Mind;  becaufe 
a  Man  that's  in  his  Health,  can,  when  he  pleafes, 
Itir   up,  move  and   exercife  the  Faculties  of  his 
Soul-,  he  is  abfolute  Malter  of  them;  and  except 
there  be  fome   natural    Caufe  or  Impediment   in 
the  way,  he  can   ufe  them  at  his  pieafure.-  But 
this  Light  and  Seed  of  God  in  Man,  he  cannot  move 
and    itir    up  when   he   pleafeth;    but   it   moves, 
blows,  and   ftrives  with  Man,  as  the  Lord  feeth 
meet.    For,  tho'  there  be  a  Poflibiiity  of  Salvation 
to  every   Man,  during  the  Day  of  his  Vifitation  $ 
yet  cannot  a  Man,  at  any   time,  when  he  pleafeth, 
or  hath    fome   fenfe  of  his  Mifery,  itir  up  that  Thewa£m 
Light  and   Grace,  fo  as  to  procure  to  himfelf  ten-  ingupok 
dernefs  of  Heart ;  but  he  mult  wait  for  it:  Which  ^jffji 
comes    upon    all,  at   certain   times    and    feafons,  the*u£bt 
wherein    it    works   powerfully    upon  the    Soul,  ^dGrace. 
mightily  tenders  it,  and  breaks  it;  at  which  time, 
if  Man  refilt  it  not,  but  doles  with   it,    he  comes 
to  know  Salvation  by   it.    Even  as   the  Lake   of 
Bethefda  did  not  Cure  all  rhofe,  that  w  jfhed  in  it; 
but  fuch  only,  as  walhcd  firlt,  after  the  J^gel  had 
moved  upon  the   Warers^  fo  God  moves   in  i0Ve 
to  Mankind,  in  this  Se<;d  in   his  Heart,  ar  K1Q 

L  2  Angular 


148  PROPOSITIONS.    V.  &  VI. 

Angular  times,  letting  his  Sins  in  order  before  him, 
and  ferioufly  inviting  him  to  Repentance,  offering 
to  him  Remiflion  of  Sins  and  Salvation^  which,  if 
Man  accept  of,  he  may  be  faved.  Now  there  is 
no  Man  alive,  and  I  am  confident  there  fhall  be 
none  to  whom  this  Paper  (hail  come,  who,  if  they 
will  deal  faithfully  and  honeftiy  with  their  own 
Hearts  but  muft  be  forced  to  acknowledge,  they 
have  been  fenfible  of  this  in  fome  meafure  lefs  or 
more  5  which  is  a  thing,  that  Man  cannot  bring  up- 
on himfelf,  with  all  his  Pains  and  Indultry.  This 
then,  O  Man  and  Woman  /  is  the  Day  of  God's 
gracious  Vifitation  to  thy  Soul,  which  thou  (halt 
be  happy  for  ever,  if  thou  refilt  not.  This  is  the 
Day  of  the  Lord,  which  as  Chrift  faith,  is  like 
.  14-  the  Lightning  ivbicb  Jhinetb  from  the  Eaft  unto  the 
Welt  5  and  the  Wind,  or  Spirit,  which  b/ovcs  upon  the 
Heart,  and  no  Man  knows  whether  it  goes,  nor  whence 
it  conies, 

§  XVII.  And  lafly  \  This  leads  me  to  fpeak  con- 
ftu*  7»  cerning  the  manner  of  this  Seed  or  Light's  Operation 
in  the  Hearts  of  all  Men,  which  will  (hew  yet  more 
manifeltly,  how  we  differ  vaitly  from  all  thofe,  that 
exalt  a  Natural  Power  or  Light  in  Man  -,  and  how 
our  Principle  leads  above  all  others,  to  attribute 
our  whole  Salvation  to  the  meer  Power,  Spirit, 
and  Grace  of  God. 

To  them  then,  that  ask  us  after  this  manner, 

How  do  ye  differ  jrom  the  Pelagians  and  Arminians  ? 

For  if  two  Men  have  equal  fufficient  Light  and  Grace, 

and  the  one  be  faved  by  it,  and  the  other  not  ^  is  it  not 

bee  a  ufe  the  one  improves  it,  the  other  not  ?  Is  not  then 

the  Will  of  Man  the  Caufe  of  the  one's  Salvation  beyond 

the   other}   1    fay,  to  iuch  we  thus  Anfwer :    That 

as   the  Grace  and  Light  in  all,  is  fufficient  to  fave 

all,  and   of  its  own  nature    would  fave  all  •,  fo  it 

Thetixbt's  ftrives^rrid   wreltles  with  all,  for  to  fave   them$ 

fnZl-dTto  hQ  ^at    refitts  its  driving,  is  the  caufe  of  his  own 

Ration,  Condemnation  3  he    that  refills  it  not,  it  becomes 

his 


Oj  XJniverfal  and  Saving   Light,  149 

his  Salvation  :  So  that  in  him   that  is   faved,  the 
working  is  of  rhe  Grace,  and  not  of  the  Man-,  and 
it's  a  Paifivenefs,   rather  than  an  aft*  tho'  after- 
wards, as  Man  is  wrought  upon,  there  is  a  Will 
raifed    in    him,   by   which   he  comes  to  be  a   co- 
worker  with  the  Grace:  For  according  to  that  of 
Augutlin,  He  that  made  us  without  us,  will  not  five 
us  without  us.  So  that  the  firit  flep  is  not  by  Man's 
working,   but    by   his   not  contrary-working.     And 
we  believe  that  at  theie  lingular  Seafons  of  every 
Mans     Vifitation,     above-mentioned  5  as    Man    is 
wholly  unable   of  himfelf  to  work  with  the  Grace, 
neither   can  he  move  one  ftep  out  of  the   Natural 
Condition,  until    the  Grace  lay    hold   upon   him  \ 
fo   it   is  pofhble  to   him  to  be  paffive,  and  not  to 
refill   it,  as   it   is  poiTible  for  him  to  refill  it.     So 
we   fay,  the   Grace    of  God   works  in  and   upon 
Man's  Nature;  which,  tho5  of  it  felf  wholly   cor- 
rupted and  defiled,  and  prone  to  Evil  5  yet  is   ca- 
pable  to  be   wrought  upon  by  the  Grace  of  God  5 
even  as  Iron,  tho'  a  hard  and  cold  Metal  of  it  felf, 
may  be  warm'd  and  foftned  by  the  heat  of   the 
Fire,  and  Wax  melted'  by  the  Sun.     And  as  Iron 
or   Wax,   when  removed   from   the   Fire  or  Sun, 
returneth   to  its  former  condition  ofcoldnefs  and 
hardnefs:    So  Man's  Heart,  as  it  refills,   or   retires 
from   the    Grace   of  God,    returns    to  its  former 
condition  again.    I  have  often  had  the  manner  of 
God's  Working,  in  order  to  Salvation  towards  all 
Men,    illulf rated   to  my  Mind,  by  one  or  two  clear 
Examples,  which  Khali  here  add,  for  the  Informa- 
tion of  .others. 

The  firft  is,  Of  a  Man  heavily  difejfedh  to  whom  Ther.xm- 
I  compare  Man  in  his  fallen  and  natural  Condition.  pfeofaDi* 
I  fuppofe  God,  who  is   the   great  Phyficiari,    not -y*^/1 
only   to  give  this  Man  Phyfick,  after  he  hath  ufed  Vnj.cUn. 
all  the  Induitry  he  can  for  his  own  Health,  by  any 
skill  or  knowledge  of  his  own:    (As  thole  that  fay, 
Jf  a  Man  improve  his  Rtafon,  or  Natural  .Vacuities, 

L  I  G0& 


i5o  PROPOSITIONS    V.  &VI. 


God  willfuper-add  Grace :  Or,   as  others  fay,  That  ha 
cometh  and  makeih  offer  of  a  Remedy  to  this  Man  out- 
wardly, leaving  it  to  the  liberty  0}  Man's  Will,  either  to 
receive  it,  or  rejetl  it. )  But  He,  even  the  Lord,  this 
great  Phyfician,  cometh,  and  poureth  the  Remedy 
into  his  Mouth,  and  as  it  were   layeth  him  in  his 
Bed  5  fo  that  if  the  Sick  Man  be  but  paflive,  it  will 
neceflarily  work  the  Effe£l:   But  if  he  be  ftubbom 
and  untoward,  and  will  needs  arife  up  and  go  forth 
into  the  cold,  or  eat  fuch  Fruits  as  are  hurtful  to 
him,  while  the  Medicine  fhould  operate  ;  then,  tho3 
of  its  nature  it  tendeth  to  cure  him;  yet  it  will 
prove  deiiru&iveto  him,  becaufe  ofthofe  Obltru- 
£tions,  which  it  meeteth  with.     Now,  as  the  Man 
that  fhould  thus  undo  himfelf,  would  certainly  be 
the  caufe  of  his  own  Death;  fo  who  will  fay,  that 
if  cured,  he  owes  not  his  Health  wholly  to  the  Phy- 
fician, and  not  to  any  Deed  of  his  own;  feeing  his 
part  was  not  any  A&ion,  but   a  Paflivenefs? 
TheZxam-      The  Second   Example  is,  Of  divers  Men  lying  in 
fU  of  Men  a  dark  Fit  together,  where  all  their  Senfes  arefoftupi- 
%dginUa  ~fie^  t^t  they  arefcarcefenfible  of  their  own  Mtfery: 
dark  Pit,    To  this   I  compare  Man,  in  his  Natural,  Corrupt, 
Vdiycnl   Fallen  Condition.     I  fuppofe  not,  that  any  of  thefe 
Men,  wreftling  to  deliver  themfelves,  do  thereby 
ftir  up  or  engage  one  able  to  deliver  them,  to  give 
them  his  help;  faying  with  himfelf,  I  fee  one  of  thefe 
Men  willing  to  be  delivered,  and  doing  what  in  him  lies, 
therefore  hedefervesto  be  aJJiUed^  as  fay  the  Sociniansy 
Pelagians,  and  Semi-Pelagians.    Neither  do  I  fuppofe, 
that  this  Deliverer  comes  to  the  top  of  the  Pit,  and 
puts  down  a  Ladder,  defiring  them  that  will,  to 
come  upland   fo  puts  them  upon  ufing  their  own 
Strength  and  Will  to  come  up ;  as  do  the  Jefuits  and 
Armenians:  Yet,  as  they  fay,  fuch  are  not  delivered 
without  the  Grace;  feeing  the  Grace  is  that  Lad- 
der, by  which  they  were  delivered.     But  I  fuppofe, 
that  the  Deliverer  comes  at  certain  times,  and  ful- 
ly difcovers  and- informs  them  of  the  great  Mifery 

and 


Of  Unlverfal  and  Saving  Light.  .    1 7  r 


and  Hazard  they  are  in,  if  they  continue  in  that 
Noyfom  and  Peftiferous  Place ^  yea,  forces  them 
to  a  certain  Senfe  of  their  Mifery  (Tor  the  wick- 
edeft  Men,  at  times,  are  made  fenfible  of  their  Mi- 
fery by  God's  Vifitation)  and  not  only  fo,  but  lays 
hold  upon  them,  and  gives  them  a  pull,  in  order 
to  lift  them  out  of  their  mifery.-  Which,  if  they 
refift  not,  will  fave  them  j  only  they  may  refill  it. 
This  being  applied  as  the  former,  doth  the  fame 
way  iilultrate  the  matter.  Neither  is  the  Grace  of 
God  frustrated,  though  the  Effect  of  it  be  divers, 
according  to  its  Object 5  being  the  Miniflrat'wn  of 
Mercy  and  Lovey  in  thole  that  reject  it  not,  but  re- 
ceive it,  John  1.  12.    but  the  Minifiration  of  Wrath 


A  Simile 
Sun's 


and  Condemnation,  in  thofe  that  do  reject  it,  John  m 
19.  F.ven  as  the  Sun,  by  one  Act  or  Operation,  tf^t„ 
melteth  and  foftneth  the  Wax,  and  hardeneth  the  melting 
Clay.  The  nature  of  the  Sun  js  to  cherifh  the  SV&c?" 
Creation,  and  therefore  the  Living  are  refrefhed  ^owJr. 
by  it,  and  the  Flowers  fend  forth  a  good  favour, 
as  it  fhines  upon  them,  and  the  Fruits  of  the  Trees 
are  ripened^  yet  caft  forth  a  dead  Carcafe,  a  thing 
without  Life,  and  the  lame  reflection  of  the  Sun  wilL 
caufe  it  to  ftink,  and  putrifie  it$  yet  is  not  the  Sun 
faid  thereby  to  be  frultrated  of  its  proper  effect. 
So  every  Man,  during  the  Day  of  his  Vifitation,  is 
Ihined  upon  by  the  Sun  of  Righteoufnefs,  and  ca- 
pable of  being  influenced  by  it,  fcjasto  fend  forth, 
good  Fruit,  and  a  good  Savour,  and  to  be  melted  by 
it$  but  when  he  hath  finned  out  his  Day,  then  the 
fame  Sun  hardeneth  him,  as  it  doth  the  Clay,  and 

\  makes  his  Wickednefs  more  to  appear  and  putrifie, 

^*and  fend  forth  an  evil  Savour. 

§.,XV1II.  Laft/yh  As  we  truly  affirm,  That  GoigJJ'™ 
wilieth  no  Man  to  perifh,  and  therefore  hath  given  /^>t>"/ 
to  all,  Grace  fufficient  for  Salvation-,  fo  we  do  tigtMratio* 
deny,  but  that  in  a  fpecial  manner,  he  worketh  inffcodl'  ■ 
ibme,  in  whom  Grace  fo  prevaileth,  that  they  ne- 
-  ceffarily  obtain  Salvation  ^  neither  doth  God  fuffer 

L  4.  them 


TyT  PROPOSITIONS    V.  &  VI. 


them  to  refiit.  For  it  were  abfurd  to  fay,  that 
God  had  not  far  otherwife  extended  himfelf  to- 
wards the  Virgin  Mary,  and  the  Apoltle  Paul,  than 
towards  many  others :  Neither  can  we  affirm,  that 
God  equally  loved  the  Beloved  Difciple  John,  and 
Judas  the  Traitor -,  yet  fo  far,  nevertheless,  as  none 
wanted  fuch  a  meafure  of  Grace,  by  which  they 
might  have  been  faved  -,  all  are  juftly  Inexcufable. 
And  alfo,  God  working  in  thofe,  to  whom  this 
prevalency  of  Grace  is  given,  doth  fo  hide  himfelf, 
to  (hut  out  all  Security  and  Prefumption,  that  fuch 
may  be  humbled,  and  the  free  Grace  of  God  mag- 
nified, and  all  reputed  to  be  of  the  Free-Gift -,  and 
nothing  from  the  ftrength  of  Self.  Thofe  alfo  who 
perifh,  when  they  remember  thofe  Times  of  God's 
Vifitation  towards  them,  wherein  he  wreltled  with 
them  by  his  Light  and  Spirit,  are  forced  to  confe.fs^ 
that  there  was  a  time,  wherein  the  Doot  of  Mer- 
cy was  open  unto  them,  and  that  they  are  jultly 
Condemned,  becaufe  they  rejected  their  own  Sal- 
vation. 

Thus  both  the  Mercy  and  Juftice  of  God  are 
ettabliflied,  and  the  Will  and  Strength  of  Man  are 
brought  down  and  rejected  5  his  Condemnation  is 
made  to  be  of  himfelf,  and  his  Salvation  only  to 
depend  upon  God.  Alfo,  by  thefe  Pofitions,  two 
great  Objections,  which  often  are  brought  againft 
this  Doftrine,  are  well  folved. 

The  firlt  is  deduced  from  thefe  places  of  Scrip-   , 
ture,  wherein  God  feems  precifely  to  have  decreed 
and  predeftinated  fome  to  Salvation -,   and  for  that  M 
end,  to  have  ordained  certain    means,   which   fall^^ 
not  out  to  others*,  as  in  the  Calling  of  Abrahamf^^ 
"David,  and  others,  and  in  the  Conversion  Qilfaul\ 
for   thefe  being  numbred  among  fuch,  to    whom 
this   prevalency  is  given,   the  Objection  is  eafily 
loofed. 

The  fecond  is  drawn  from  thofe  places,  wherein 
Gc-d  feerrw  to  bave  oxdain'd  fome  wicked  Perfons 

19 


Of  XJniverfal  an  I   Saving    Light,  153 


toDeftru&ion-,  and  therefore,  to  haveobdurd  their 
Hearts,  to  force  them  unto  great  Sins,  and  to  have  ^wSE 
raifed  them  up,  that  he  might  (hew  in  them  hlsPowen  vatton, 
who,  if  they  be  number'damonglt  thofe  Men,  whole  ^aZTtl 
Day  of  Vifitation  i$  palt  over,  that  Objection  isalfo  hejiru- 
folved-,  as  will  more  evidently   appear  to  any  one,  ^wered, 
that   will  make  a  particular  application  of  thofe 
things,  which   I  at  this  time,  tor  Brevity's  fake, 
thought  meet  to  pafs  over. 

§.  XIX.  Having  thus  clearly  and  evidently  {tared 
the  Queftion,  and  opened  our  Mind  and  Judgment 
in  this  matter -,  as  divers  Objections  aie  hereby  pre- 
vented, fo  it  will  make  our  Probation  both  the 
eafier  and  the  fhorter. 

The  firlt   thing  to  be  proved,  is,  That  God  haih  Prop.  I. 
given  to  every  Man  a  Day  or  Time  of  Vifitation,  wherein  Troycci- 
it  is  poffible  jor  him  to  be  faved.     If  we  can   prove, 
that  there  is  a  Day  and  Time  given,  in  which  thofe 
might  have  been  faved  that  actually  perifh,  the  mat- 
ter is  done:  For  none  deny,   bur  thofe  that  are  fa- 
ved, have  a  Day  of  Vifitation.    This  then  appears,  Pt'oof  L 
by  the  Regrets  and  Complaints,  which  the  Spirit 
of  God,   throughout  the   whole  Scripture?,  makes,  Thofe  that 
even  to   thofe  that  did  perifh  3  challenging  them,  pJ%%yh$ 
for  that    they  did   not  accept  of,    nor   dole   with  Mercy  of* 
God's    Vifitation,   and   Offer  of  Mercy  to    them./"*.16"* 
Thus  the   Lord  exprefles  himfelf  then  fiift  of  all  to 
Cain,  Gen.  4.  6,  7.  And  the  Lord /aid  unto  Cain,  Why  I ofa' 
art.  thou  wroth}  And  ivhy  is  thy  countenance  fallen  ?  If 
lht?u  doft  well,  fhalt  thou  not  be  accepted?  1}  thou  doll 
not  well,  fin  lleth  at  the  door:  This  was  faidtoGzV/?, 
Jttfore  he  flew  his  Brother  Abel,  when   the   Evil 
seed  began  to  tempt  him,  and  work  in  his  Heart*, 
we  fee  how  God  gave  warning  to  Cain  in  feafon, 
and  in  the  Day  of  his  Vifitation  towards  him,  Ac- 
ceptance and  Remiffion,  if  he  did   well;  For   this 
Interrogation,   Shalt  thou  not  be   accepted?  imports 
3n   Affirmative,   Thou  /halt  be  accepted,  If  thou  deft 
mlK  So  ihar3  if  we  may  truft  God  Almighty,  the 

Fountain 


i54  PROPOSITOINS    V.  &  VI. 

Fountain  of  all  Truth  and  Equity,  it  was  poflible 
in   a  Day,   even   for  Cain  to    be  accepted.      Nei- 
ther could  God  have  propofed  the  doing  of  Good, 
as    a  condition,  if  he  had  not  given  Cain  fufficient 
ftrength*  whereby   he   was  capable   to  do    Good* 
This   the  Lord  himfelf  alfo  fhews,  even   that  he 
n        gave  a  Day  of  Vilitation   to  the  Old  World,  Gen. 
JVorld.       6.  3«   And  the  Lord /aid,  My  Spirit  Jhall  not  always 
flrive  in  Man ;  for   fo  it  ought  to  be  tranflated. 
This  manifeftly  implies,  that  his  Spirit  did  ltrive 
with   Man,  and  doth  ftrive  with  him  for  aSeafon-, 
which   Seafon  expiring,  God  ceafeth  to  ftrive  with 
him,  in  order   to  fave  him.-  For  the  Spirit  of  God 
cannot  be  faid  to  ftrive  with   Man,  after  the  Day 
of  his  Vifitation   is    expired*,  feeing  it   naturally, 
and  without  any  refiftance,    works  its  effeft  then, 
to  wit,  continually  to  Judge  and  Condemn   him. 
From   this  Day  of  Vifitation,  that  God  hath  given 
to  every  one,  it  is,  that   he  is  faid  to  wait  to  be 
God  is       Gracious,  Ifai.  30.   18.      And  to  be  Long-fufferingy 
i'WW'-Exod.  34.  6.  Numb.  14.  18.  Pfal.  86.  15.  Jer.  15.  15. 
ring, and   y\eXQ  tne  Prophet  Jeremy,  in  his  Prayer,  lays  hold 
ingtobe    upon  the  Long  luttenng  or  God  \  and  in  his  hxpo- 

*llu~  ^ulat^ng  w*tn  God,  ne  ^uts  out  tne  Objection  of 
"  our  Adverfaries,  in  the  18th  verfe*,  Why  is  my  Pain 
perpetual,  and  my  Wound  incurable,  which  rejufeth  to 
be  healed  ?  Wilt  thou  altogether  be  unto  me  as  a  Lyar, 
and  as  Waters  that  fail  ?  Whereas,  according  to  our 
Adverfaries  Opinion,  the  Pain  of  the  molt  part  of 
Men  is  perpetual,  and  their  Wound  altogether  in- 
curable :  Yea,  the  Offer  of  the  Gofpel,  and  of  Sal- 
vation unto  them,  is  as  a  Lye,  and  as  Waters  that 
fail,  being  never  intended  to  be  of  any  effe£l  untV 
them.  The  Apoftle  Peter  faith  exprefly,  that  this 
Long-fuffering  of  God  waited,  in  the  days  oj  Noah,  for 
thofe  of  the  Old  World,  1  Pet.  3,  20.  Which,  being 
compared  With  that  of  Gen.  6.  3.  before-mentioned, 
doth  fufficientiy  hold  forth  our  Proportion.  And 
that  none  may  objeft,  that  this  Long- fuffe ring,  or 

flnving 


Of  XJriiverfal  and   Saving  Light.  1 5  5 

flriving  of  the  Lord,  was  not  in  order  to  fave  them  $  ~ ln  or^f 
the  fame  Apoftle  faith  exprefly,  2  Pet.  3.  15.  That  to  /*•>« 
the  Longfuffering  oj  God  is  to  be  accounted  Salvation  ^ tbem%- 
and  with  this  Longfuffering,  a  little  before  in  the 
I   9th  verfe,  he  couples,  That  God  is  not  willing  that 
\  any  fhould  perifl).     Where,  taking  him   to  be   his 
own  Interpreter,  (as  he  is  molt  fit)  he  holdeth  forth, 
That   thofe  to  whom  the   Lord  is   Long-fufferingy    . 
(  which  he  declareth  he  was  to  the  Wicked  of  the 
Old  World,  and  is  now  to  all,  not  willing  that  any 
Jfwuld  perlfh)  they   are  to  account  this  Long-faffcrlng 
of  God  to  them,  Salvation.    Now,  how  or  in  what 
refpe£t  can  they  count  it  Salvation^  if  there  be  not 
fo  much  as  a  poffibility  of  Salvation  conveyed  to 
them  therein?  For  it  were  not  Salvation  to  them, 
if  they  could  not  be  faved  by  it.      In  this  matter 
Peter  further  refers  to  the  Writings  of  Paul,  hold- 
ing forth  this,  to  have  been  the  Univerfal  Doftrine. 
Where  it  is  obfervable,  what  he  adds  upon  this  oc-  Somc 
cafion,  how  there  arefome  things  in  Paul\r  Epittles,  things  in 
hard  to  be  underflood,  which  the  unjlable  and  unlearned  p.a"^  E° 
wreflto  their  own  deUrutllon  ^  infinuating  plainly  this,  hard  to  u 
of  thofe  Expreflions  in  PauPs  Epiftles,  as  Rom.  9.  underfoot, 
iSc.  which  fome  unlearned  in  fpiritual  things,  did 
make  to  contradict  the  Truth  of  God's  Longfuffering 
towards  all,  in  which    he  willeth  not  any  of  them 
fhould  perifh,  and  in  which  they  all  may  be  faved. 
Would   to  God  many  had  taken  more  heed  than 
they  have  done,  to  this  Advertifement  /   That  place 
of  the  Apoltle  Paul,  which  Peter  feems  here  moll 
particularly  to  hint  at,  doth  much  contribute  alfo 
t,o  clear   the  matter,  Rom.  2.  4.   Defplfefi  thou  the 
'Riches   of  his  Goodncfs,  and  Forbearance,  and  Long- 
fuffering,not  knowing  that  the  Goodnefs  of  God  leadetb 
thee  to  Repentance  ?  Paul  fpeaketh  here  to  the  Unre- 
generate,  and  to  the  Wicked,  who  (in  the  following 
verfe,  he   faith  )  Treasure  up  Wrath  unto  the  Day  of 
Wrath^  and  to  fuch  he  commends  the  Riches  of  the 
Forbearance  and  Longfuffering  of  God  ,  fhewing,  that 

the 


\56 PROPOSITIONS    V.  &  VI.  ] 

the  tendency  of  Gods  Goodnefs  leadeth  to  Re- 
pentance. How  could  it  neceffarily  tend  to  lead 
them  to  Repentance?  How  could  it  be  called  Riches 
or  Goodnefs  to  them,  if  there  were  not  a  Time, 
wherein  they  might  Repent  by  it,  and  come  to  be 
fharers  of  the  Riches  exhibited  in  it?  From  all 
which,  I  thus  Argue  ; 
Arg.  If  God  plead  with  the  Wicked,  from  the  Poflibi- 

lity  of  their  being  accepted ^  If  God's  Spirit  iirive 
Cod'sSpirit  in  them  for  a  feafon,  in  order  to  fave  them,  who 
tinVnchd  afte*'wards  perifh  ^  If  he  wait  to  be  Gracious  unto 
'them  5  If  he  be  Long-fuffering  towards  them  *  and 
if  this  Long-fuffering  be  Salvation  to  them,  while 
it  endureth  5  during  which  time  God  willeth  them 
not  to  perifh,  but  exhibiteth  to  them  the  Riches 
of  his  Goodnefs  and  Forbearance,  to  lead  them  to 
Repentance  ^    then    there   is  a  Day  of  Vifitation, 
wherein  fuch  might  have  been,  or  fomefuch' now 
may  be  faved,  who  have  perilhed^  and  may,  if  they 
Repent  not,  perifh: 

But  the  Firft  is  true-,  Therefore  alfo  the  Lafh 
Proof  11.     §.  XX.  Secondly-,  This  appeareth  from  the  Pro- 
phet Ifaiah,  $.  4.    What  could' I  have  done  more  to  my 
i^pl^Vimyari?  For  in  verf.  2.  he  faith  ^  He  hath  fenced 
e drought  it ■■  and  gathered  out  the  fiones  thereof ,  and  planted  it 
$ul$U  whh  thc  ^oicefi  Vine  :  And  yet  (Taith  he;  whn  I  look- 
ed it  fhouldbave  brought  forth  Grapes,  it  brought  forth 
vcild  Grapes.     Wherefore  he  calleth  the  Inhabitants 
of  Jerufalem,  and  Men  of  Judab,  to  judge  betwixt 
him  and  his  Vineyard,  faying  j  What   could  I  have 
done   more  to  my   Vineyard,  then    I  have  done  in  it  9 
And  yet  (  as  is  faid  )  it  brought  forth  Wild  Grapes** 
Which  was  applyed  to  many  in  Jjrael,  who  refufed 
Gods  Mercy.    The  fame  Example  is  ufed  by  Chrilr, 
Mat.  21.  oa.  Mark  12.  i.  Luke  20.  9.  where  Jej us 
fhews,  how  to  fbme  a  Vineyard  was  planted,  and  all 
things,  given  neceffary  for  them,  to  get  them  Fruit 
to  pay  or  reftore  to  their  Matter  j  and   how  the 
Matter  many  times  waited  to  be  Merciful  to  them, 

In 


Of  Vniverfal  and  Saving  Light.  157 

in  fending  Servants  after  Servants,  and  palTing  by 
many  Offences,  before  he  determined  to  deitroy 
and  caft  them  out.  Fir  ft  then,  This  cannot  be  xrn- 
.deritood  of  the  Saints,  or  of  fuch  as  Repent  and 
are  Saved  5  for  it  is  faid  exprefly,  He  will  deftroy 
them.  Neither  would  the  Parable  any  ways  have 
anfwered  the  end  for  which  it  is  alledged,  if  thefe 
Men  had  not  been  in  a  capacity  to  have  done  Good-, 
yea,  fuch  was  their  Capacity,  that  Chriit  faith  in 
the  Prophet,  What  could  I  have  done  more?  So  that 
it  is  more  than  manifeft,  that  by  this  Parable,  re- 
peated in  three  fundry  Evangelifts,  Chrift  holds 
forth  his  Long-fufFering  towards  Men,  and,  their 
Wickednefs,  to  whom  Means  of  Salvation  being 
afforded,  do  neverthelefs  refill,  to  their  own  Con- 
demnation. To  thefe  alfo  parallel  thefe  Scrip- 
tures, Prov.  i.  24,  25,  26.  Jer.  18.  9,  10.  Mat.  18. 
32,  38,  34.  ASs  13.46- 

%aftly\  That  there  is  a  Day  of  ViOtation  given  Prooflll 
to  the  Wicked,  wherein  they  might  have  been 
faved,  and  which  being  expired,  they  are  fhut 
out  from  Salvation,  appears  evidently  by  Chrifts 
Lamentation  over  Jcrufalem,  expreited  in  three 
fundry  places,  Mat.  23.  37.  Luke  13.  34.  and  19. 
41,  42.  And  when  be  was  come  near,  he  bete  Id  the  thrift's  lA 
City,  and  wept  over  it  ;  faying,  If  thou  hadfi  known,  mentation 
even  thou,  at  leafi  in  this  thy  day,  the  things  that  be-  ^miQmi 
long  to  thy  Peace-,  but  now  they  are  hid  from  thine 
Eyes  !  Than  which,  nothing  can  be  laid  more 
evident,  to  prove  our  Doctrine.  For,  Firll,  He 
infinuates,  that  there  was  a  Day  wherein  the  In- 
habitants of  Jerufalem  might  have  known  thofe 
things  that  belonged  to  their  Peace.  Secondly, 
That  during  that  Day,  he  was  willing  to  have 
gathered  them,  even  as  a  Hen  gathereth  her  Chickens. 
A  familiar  Example,  yet  very  fi^nirlcative  in  this 
cafe  -,  which  (hews,  that  the  Offer  of  Salvation 
made  unto  them,  wras  not  in  vain  on  his  part, 
but  as  really,  and  with  as  great  chearfulnefs  and 

witlingnefSj 


158  PROPOSITIONS    V.  &  VI. 

m> i — — — — ■ 

willingnefs,  as  a  Hen  gatberetb  her  Chickens.     Such 

as   is  the  Love  and  Care  of  the  Hen  toward  her 

Brood,  fiich  is  the  Care  of  Chrift,  to  gather  lolt 

Men  and  Women,  to  redeem  them  out   of  their 

corrupt  and  degenerate  State.     Thirdly,  That  be- 

caufe  they  refufed,  the  things  belonging  to  their 

Peace  were  hid  from  their  Eyes.    Why  were  they 

hid?  Becaufe  ye  would  not  fuffer  me  to  gather  you  -, 

ye    would  not  fee  thofe  things  that  were  good  for 

you,  in  the  feafon  *of  God's  Love  towards  you  •,  and 

therefore  now,  that  day  being  expired,  ye  cannot  Jee 

them:    And    for  a  farther   Judgment,  God   fufFers 

^  you  to  be  hardened  in  Unbelief. 

Godhar-       So  it  is,  after  real  offer  of  Mercy  and  Salvation 

**'.»*«*  rejefted,   that  God  hardens  Men's  Hearts,  and  not 

before.     Thus   that  Saying  is  verified,  To  him  that 

bath,  Jhall  be  given-,   and  jrom  him   that  hath  not, 

Jhall  be  taken   away,   even  that  which  he  hath.     This 

may  feem    a  Riddle,  yet   it  is   according  to  this 

Doftrine  eafiiy  folved.     He   hath  not,  becaufe  he 

hath  loft  the  feafon  of  ufing  it,  and  fo  to  him  it  is 

now  as  nothings   for  Chrift  ufes   this  Exprefiion, 

Mat.  2$.  26.  upon  the  occafion  of  the  taking  the  one 

TheoneTa-  Talent  from  the  flothful  Servant,  and  giving  it  to 

lent  was     him  that  was  diligent  5  which  Talent  was  no  ways 

fiAffiaent.    infufficient  0f  -n  fe[f?   but  0f  tne  fame  nature  with 

thofe  given  to  the  others,  and  therefore  the  Lord 
had  reafon  to  exacT:  the  Profit  of  it,  proportiona- 
lly, as  well  as  from  the  reft;  So,  I  fay,  it  is  af- 
ter the  rejecting  of  the  Day  of  Viiitation,  that 
the  judgment  of  Obduration  is  infli&ed  upon  Men 
and  Women,  as  Chrift  pronounceth  it  upon  the 
Jews,  out  of  l/ai.  6.  9.  which  all  the  Four  Evan- 
gelifts  make  mention  of,  Mat.  13.  14.  Mark  4.  12. 
Luke  8.  10.  John  12.  40.  And  laft  of  all,  the  Apo- 
ftle  Paul,  after  he  had  made  offer  of  the  Gofpel 
of  Salvation  to  the  Jews  at  Rome,  pronounceth 
the  fame,  ASs  28.  26.  after  that  fome  believed 
not  5  Well /pake  the  Holy  Gbofl,  by  Ifaiah  the  Prophet, 

unto 


Of  Vniverfal  and  Saving  'Light.  159 

unto  our  Father s,  faying,  Go  unto  this  People,  and fay », 
Hearing  yejhall  hear,  and  fhall  not  understand-,  and 
feeing  yefhallfee,  andfhall  not  perceive.    For  the  Heart 
of  this  People  is  waxed  gr of s,  and  their  Ears  are  dull 
of  hearing,  and  their  Eyes  have  they  clofed-,  left,  they 
fhouldfee  with  their  Eyes,  and  hear  with  their  Ears,  and 
under ft  and  with  their  Hearts,  andfhould  be  convert ed* 
and  Ifhould  heal  them.    So  it  appears,  that    God 
would  have  them  to  fee,  but  they  clofed  their  Eyes; 
and  therefore   they  are  juitly  hardened.     Of  this 
matter  Cyrillus  Alexandrinus,  upon  John,  lib.  6.  cap.  vx '    e*' 
21.  fpeaks  well,  anfwering  to  this  Objection.    But 
fome  may  fay,  If  Cor  ill  be  come  into  the  World,  that 
thofe  that  fee  may  be  blinded,  their  Blindnefs  is  not  im- 
puted unto  them  •  but  it  rather  feems  that  ChriS  is  the 
Caufe  of  their  Blindnefs,  who  faith,  He  is  come  into 
the   World,  that   thofe  that  fee  may  be   blinded. 
But* ( faith  he)  they f peak  not  Rationally,  who  objeti 
thefe  things  unto  God,  and  are  not  afraid  to  call  him 
the  Author  of  Evil.     For,  as  the  fenfible  Sun  is  carried 
upon  our  Horizon,  that  it  may  communicate  the  Gift 
of  its  Clear nefs  unto  all,  and  make  its  Light  Jhine  upon 
all;  but  if  any  one  clofe  his  Eye- lids,  or  willingly  turn  Tfte  Caufe 
himfelfjrom  the  Sun,  rejufing  the  benefit  of  its  Light,  fiS^S 
he  wants  its  Illumination,  and  remains  in  Darknefs ;  Varknefs, 
not  through  defeft  of  the  Sun,  but  through  his  awn  {£  ^sf* 
fault.     So  that  the   true  Sun,  who  came  to  enlighten 
thofe  that  fate  in  Darknefs,  and  in  the  Region  of  the 
fliadow  of  Death,   vifited    the  Earth,  for  this  ,  caufe y 
that  he  might  communicate  unto  all  the  Gijt  of  Know- 
ledge and  Grace,  and  Illuminate  the  inward  Eyes  of 
all  by  a  peculiar  Splendor:  But  many  rejell  the  Gift  of 
this   Heavenly  Light,  jreely  given  to  them,  and  have 
clofed  the  Eyes  of  their  Mind,  leaflfo  excellent  an 
Illumination  or  Irradiation  oj  the  Eternal  Light  fhoM 
flnne  unto  them.     It  is  not  then  through  dejelt  of  the 
true  Suny  but  only  through  their  own  Iniquity  and 
Hardnefs  -,   For,  as  the  wife  man  faith,  (  Wifdom  2.) 
Their  Wickednefs  hath  blinded  them. 

From 


i6o  PROPOSITIONS    V.&VL 

From  ill  which,   I  thus  argue: 
The  obfn-      if  theie  was  a  day,  wherein  the  obftinate  Jews 
hacil'Zj.  mi   nr  nave  known  the  things  thai  belonged  to  their 
Peace,  which,  becaufe  they  rej  £ted    it,  was  hid  from 
their  byes  •  If  there  was  a  time  wherein  Chrift  would 
have    gathered  them,  who   becaufe    they  refufed, 
cnuld  nor  be   gathered.*  Then  fuch  as  might  have 
been   Saved,  do    dually   Perifh,  that  flighted  the 
Day  of  Gods   Vitiation  towards    them,  wherein 
they  might  have  been  converted  and  faved  : 
Bur  the  fir  It  is  true:  Therefore  alfo  the  laft. 
p  §.  XXI.    Secondly,    That    which   comes    in  the 

Prop. II.  fecon(i  piace  t0   be  proved,  is,   That  whereby  God 
offers  to  work  this  Salvation,  during  the  Day  of  every 
Mans  Vifitation.x  and  that  is,  That  he  hath  given  to 
every  Man  a  meafure  of  J raving,  fujfeient ■,  andfuper- 
natural  Grace.      This    I  fhall   do,  by   God's    Afli- 
ftance,  by   fome  plain  and    clear    Teitimonies   of 
the  Scripture, 
p     r  T       Firft,   From  that  of  John  i.  9.  That  was  the  true 
rrooj    .  i^ijjj^  ixklcblnilghtnetb  every  Man  that  ccmeth  into 
ttetib    *fy   Wot'M*    This  place  doth  fo  clearly  favour   us, 
kJigbt--.    that   by  fome   it   is  called,  The  Quakers  Text*,  for 
7dr>*  every  }t  jot^   evidently    demonttrate    our   Affertion;  fo 
"that   it   fcarce    needs  either   Confequence  or  De- 
duction, feeing   it  felf  is  a  Confequence    of  two 
Proportions,  aliened  in  the  former   Verfes,  from 
which  it  followeth,  as  a  Conclufion,  in  tlie   very 
Terms   of  our  Faith.      The  Firft  of  thefe    Pro- 
pofitions  is,  The  Life  that  is  in  him,  is  the  Light  of 
JS\cn\   The  Second,  The  Light  fin neth  in  the  Dark- 
7tefs \  and  from   thefe  two  he  infers,  that  He  is  the 
Uu    Light,  that  lightcth  every  Man  that  cometh  into 
the  World. 
Pbferv,  1.      From  whence  1  do  in  fhort  obferve,   that   this 
Divine   Apoltle  calls,  Chrift  the  Light  of  Men,   and 
giveth   us   this  as  one  oi   the  chief  Properties,  at 
leait   confiderably  and   efpecially,   to  be   obferved 
ly  us,  feeing  hereby,  as  he  is  the  Light  $  and   as 

we 


Of  Vniverfal  and  Saving   Light.  161 

we  walk  with  him  in  that  Light,   which  he  com- 
municates to  us,  we  come  to  have  Fellowfhip  and 
Communion  with  him;  as  the  fame  Apoftle  faith 
elfewhere,    i  John  i.  7.     Secondly,   That  this  Light 
ftineth  in  Darknefs,  though  the  Darknefs  comprehend  it  ...Not  to 
not.     Thirdly,  That  this  true  Light  enlightneth  every  a  certain 
Man  that  comctb  into  the  World.     Where  the  Apo-  ^,w 
ftle,  being  directed  by  God's  Spirit,  hath  carefully  e?«3f#*9* 
avoided   their   Captioufnefs,   that  would  have  re- 
ltricted  this  to  any  certain  number  .*   Where  every 
one  is,  there  is  none    excluded.      Next,   Should 
they  be  fo  obltinate,   as   fometimes  they  are,   as 
to   fiy,  that    this   [_every  Man^  is  only  every  one 
of  the  Eleft:   Thefe  words  following,  Every  Alan 
that  cometh  into  the  World,  would  obviate  that  Ob- 
jection. ,.So  that  it  is  plain,  there  comes  no  Man 
into  the  World,  whom   Chrift  hath  not  enl/gbtned 
in   fome  meafure,  and  in    whofe  dark   Heart  this 
L'ght  doth  not  (hine^  though   the  Darknefs  com- 
prehend it  not,  yet  it  fhineth  there,  and  the  nature 
thereof  is  to  difpel  the  Darknefs,  where. Men  fhut 
not  their  Eyes  upon  ir.     Now  for  what  end   this^^-^ 
Light  is  given,  is  exprefTed  verf.  7.  where  John  is  difpei/%^ 
fail  to  come  for  a  Witnefs,  to  bear  witnefs  to  the  %eaJek™f** 
Light,  that  all  Men  through  it  might  believe-^  to  wit,  Faith. 
through    the  Light,  ft'  *ur#  which  doth  very  well 
agree   with  $aro?,  as  being  the  nearelt  Antecedent, 
though  moft   Tranilators   have   (to   make  it    fuic 
with   their  own  Doctrine)  made  it  relate  to  John , 
as   if  all  Men   were  to  believe  through  John.     For 
which,   as  there  is  nothing  dire&ly  in  the  Tc\xy 
lb  it  is  contrary  to  the  very  (train  of  the  Context. 
For,  feeing  Chriit  hath  lighted  every  Alan  with  this 
Light,  Is   it  not   that  they  may  come  to  believe 
through   it?     All  could   not  believe  through   Johny 
becaule  all  Men    could  not  know  of  John's  TeXii- 
mony*,  whereas  every   Man,  being  lighted  by  this, 
may  come  there-through  to   believe.     John  ih\ncA 
not  in  Larknefs  ^  but  this  Light  fhineth  in  the  Dark- 

M  nefs, 


162  PROPOSITIONS    V.  &VI. 


nefs,  that  having   difpelled  the   Darknefs  it  may 
produce  and  beget  Faith,     And,  laflly,   We  mult 
believe  through  that,  and  become  Believers  thro5 
that,  by  walking  in  which,  Fellowfhip  with  Gcd 
is  known   and   enjoyed ;   but   as  hath  been  above 
obferved,   it  is  by  walking  in  this  Light,  that  we 
have  this  Communion  and  Fellowfhip,  not  by  walk- 
ing in  fuhn,  which   were  non-fenfe.     So  that  this 
Relative  W  •■jVS',   muft    needs   be    referr'd   to   the 
Light,   whereof  John  bears   witnefs,  that  through 
that  Light,    wherewith  Chrift   hath   lighted,  every 
Man,M  Men  might  come  to  believe.    Seeing  then 
this  Light,   is  the  Light  of  Jefus  Chrift,  and   the 
The  Light  Light,  through  which   Men    come    to    believe,  I 
luralTat think  lt  nee^s  not   be   doubted,   but   that  it    is  a 
inland    Supernatural,   Saving,   and  Sufficient  Light     If  it 
Sufficient.   wcre   not   Supernatural,  it  could   not  be  properly 
called  the  Light  of  jefus  :,  for  tho5  all  things  be 
his,  and  of  him,  and   from   him  ;  yet  thofe   things 
which  are  common  and   peculiar  to  our   Nature, 
as   being  a  part  of  them,   we  are  not  faid  in  fo 
fpecial   a  manner  to  have  from  Chrift.    Moreover, 
the  Evangelijt  is  holding  out  to  us  heie  the  Office 
of  Chrift,   as  Mediator  ^  and  the   Benefits,  which 
from  him  as  fuch,  do  redound   unto  us. 
CMerv,  2.      Secondly,  It  cannot    be  any  of  the  Natural  Gifts 
or  Faculties  of  our   Soul,   whereby  we   are  faid 
here   to  be  enlightned,  becaufe  this  Light  is  faid 
to  flnnc  in  the  Darknefs,  and   cannot   be  compte- 
rs Dark-  bended  by  it.     Now,    this   Darknefs  is  no   other, 
Marts**-  ^uc  Man's  Natural  Condition  and  State^  in  which 
turaisiate  Natural  State  he  can  eafily  comprehend,  and  doth 
%hn!n'    comprehend,   thole  things  that  are   peculiar   and 
common  to  him,  as  fuch.     That  Man  in  his  Na- 
tural   condition  is  called   Darknefs,  fee  Epp.  5.  8. 
Lor  ye  iterefometimes  Darknefs,  but  now  are  ye  Light 
in  the  Lord.     And   in  other  places,  as  Alls  26.   18. 
Col.  1.  1 3.  1  Tbejf.  5.  5;.  where  the  Condition  of  Man 
iri  his  Natural  State,  is  termed  Darknefs  :  Therefore, 

lfajf 


Of  Vniverfal  and   Saving  Light.  1 6  3 

I  fay,  this  Light  cannot  be  any  Natural  Property 
or  Faculty  of  Man's  Soul  ^  but  a  Supernatural  Gift 
and  Grace  of  Chriit. 

Thirdly  •,  It  is  Sufficient  and  Saving. 
That  which  is  given,  That  all  Men  through  it  may  obferv.  5, 
believe,  mull  needs  be  Saving  and  Sufficient:  That      . 
by  walking  in  which,  Fellowfhip  with  the  Saints,  ^rS*  \ 
and  the  Blood  of  Chritt,  which  c/eanfeth  from  all  fin, 
is  poflefTed,  mult  be  fufficient  : 
But  fuch  is  the  L  IG  HTy  1  John  1.  7. 
Therefore,  ©V. 
Moreover  5 

That,  which  we  are  commanded  to  believe  in,  a  - 

that  wc  may  become  the  Children  of  the  Light,  muft  be      ®*  ' 
a  Supernatural,  Sufficient,  and  Saving  Principle: 
Btft  we  are  commanded  to  Believe  in  the  Light : 
Therefore,  &c. 

The  Propojition  cannot  be  denied.  The  Affump- 
tion  is-Chrift's  own  words,  John  1-2.  36.  While  ye  have 
the  Light,  believe  in  the  Light,  that  ye  may  be  the  Chil- 
dren of  the  Light, 

To  this  they  objecl,  That  by  [Light]  here,  Is  un-  Ohje£t. 
der flood  ChriWs  outward  Per/on,  in  whom  he  would  have 
them  believe. 

That  they  ought  to  have  believed  in  Chrift,  that  Anfw] 
is,  that  he  was  the  Meffiah  that  wjs  to  come,   is 
not  denied^  but  how  they  evince,  that  Chritt   in-  Whether 
tended  that  here,   I  fee  not :   Nay,  the  place  it  felf  22^ 
fhews  the  contrary,   by  thefe  words,  While  ye  have  Per/on  was 
the  Lights  and  by  the  verfe  going  before,  il'al/c,theLiZIn* 
zvhile  ye  have  the  Light,  left  Derknefs  come  upon  you  :y 
Which    words   import,  That  when  that  Light,  in 
which  they  were    to  believe,  was  removed,    then 
they   fhould  lofe   the  Capacity,  or  Seafon  of  Be- 
lieving.    Now,  this   could   not    be  underltood    of 
Chrilt's   Perfon  :  The  Jews  might  have  believed  in 
him,  and  many  did  favingly  believe  in  him,  as  all 
Chriltians   do  at   this    day,   when    the  Perfon,    to 
wit,  his  Bodily  Prefence,  or  Outward  Man,   is  far 

M  2  removed 


— _ 

i^4  PROPOSITIONS    V.  &  VI. 

removed  from  them.    So  that  this  Light,  in  which 

they  were  commanded  to  believe,  mult  be  that  In- 

Tf>eLi<rht   warcl>  Spiritual  Light,  that  fhines  in  their  Hearts 

ofchrijtis  for  a  feafon,  even  during  the  Day  of  Man's  Vifita- 

outward* 's  t*on'  wnicn>   while  it  continueth  to  Call,   Invite 

Man  or      and  Exhort,  Men  are  faid  to  have  it,  and  may  be- 

Ferfon.       \\eVQ  ]n  \t .  \)Ut  when  Men  refufe  to  believe  in  it, 

and  reject  it,  then  it  ceafeth  to  be  a  Light  to  fhew 

them  the  Way  ^    but  leaves  the  Senfe  of  their  Un- 

faithfulnefs  as  a  Sting  in  their  Confcience-,  which  is 

a  Terror  and  Darknefs  unto  them,  and  upon  them^ 

in  which  they  cannot  know  where  to  go,  neither 

can  work  any  ways  profitable,  in  order  to  their 

Salvation.     And  therefore  to  fuch  Rebellious  Ones, 

the  Day  of  the  Lord  is  faid  to  be  'Darknefs  and  not 

Light,  Amos  5.  18. 

From  whence  it  appears,  that  tho'  many*  receive 
not  the  Light,  fas  many  comprehend  it  not)  ne- 
vertheless this  Saving  Light  fhines  in  all/.that  it 
llug  may  fave  them.  Concerning  which,  alfo,  Cyrillus 
Aiexand-  Alexandrinus  faith  well,  and  defends  our  Principle: 
John/?0?  With  great  Diligence  and  Watch] ulnefs  ( faith  he)  doth 
chap.  11.  '  the  Apofi/e  John  endeavour  to  Anticipate  and  Prevent 
the  vain  Thoughts  oj  Men :  For  there  is  here  a  won- 
derful Method  of  fublime  things,  and  Overturning  of 
Objections.  He  had  juji  now  called  the  Son  the  true 
Light,  by  whom  he  affirmed,  that  every  Alan  coming 
into  the  World,  was  enlightned;  yea,  that  be  was  in 
the  World,  and-  the  World  was  made  by  him.  One  may 
then  Objcft,  IJ  the  Word  of  God  be  the  Light,  and  if 
the  Light  enlighten  the  Hearts  of  Men ,  and  juggefi  unto 
Men  Piety,  and  the  underftanding  of  things  *,  if  he  was 
ill  ways  in  the  World,  and  was  the  Creator  or  Builder  of 
this  World, why  was  he  Jo  long  unknown  unto  the  World? 
Itfcems  rather  to  follow,  bccaufe  he  was  unknown  to  the 
World,  therefore  the  World  was  not  enlightned  by  him, 
nor  he  totally  Light.  Lett  any  flwuldjo  objetl,  he  di- 
vinely infers  (And  the  World  knew  him  not)  Let  not 
the  World  (faith  hz)accufc  the  Word  of  God,  and  his 

Eternal 


ion. 


Oj  Univerfal  and  Saving   Light.  165 

Eternal  Light,  but  its  own  Weaknefs  $/<?/*  the  Son  en- 
light  ens,  but  the  Creature  re jefls  the  Grace  thai  is  given  The  Son  en- 
unto  it,  and  abufetb  the  Sharpnefs  of Under jtanding  ^j^J 
granted  it,  by  which  it  might  have  naturally  kn  >wn  God  •,  through 
and,  as  a  Prodigal,  hath  turned  its  fight  to  the  Crea   l^f/jij^ 
tures,  neglelled  to  go  forward,  and  through  Lazinefs  minat 
and  Negligence,  buried  //^'Illumination,  and  defpljed 
this  Grace.     Which,  that  the  Difclp/e  oj  Paul  might  not 
do,  he  was  co?nmanded  to  Watch  :  Therefore  it  is  to  be 
imputed  to  their  Wickednefs,  who  are  Illuminated,  and 
not  unto  /fa  Light.    For  as  albeit  theSunrifeth  upon  all, 
yet  he  that  is  blind  receivetb  no  benefit  thereby  -,  none 
'thence  can  ju fly  accufe  the  brightneis  of  the  Son,  but 
will  afcribe  the  caufe  of  not  feeing,  to  /faBlindnefs :  ^0 
J  judge,  it  is  to  be  under  flood  of  the  Only  Begotten  Son 
of  Gyfe-fcr  he  is  the  true  Light,  and  fendeth  forth  his 
BrignfWefsUj  on  all-,  but  the  God  of  this  World,  asYaul 
faith,  hath  blinded  the  Minds  oj  thofe  that  believe  not, 
2  Cor. 4.  4.  that  the  Light  of  the  Gofpd  Jl?ine  not  unto 
them.     We  fay  then,  that  Darknefs  is  come  upon  Men., 
not  becaufe  they  are  altogether  deprived  of  Light  *,  j or 
Nature  retalneth  fill  the  ftrength  of  Under  fan  ding 
divinely  given  it  ;  but  becaufe  Man  is  dulVd  by  an  evil 
habit,  and  become  worfe,  and  hath  made  the  meafure  of 
Grace,  infome  refpetl,  to  languifh.    When  therejore  the 
like  befals   to  Man,  the  Pfalmift  juttly  prays,  crying, 
Open  my  Eyes,  that  I  may  behold  the  wonderful 
things  of  thy  Law.     For  the  Law  was  given,  that  this 
Light  might  be  kindled  in  us*,  the  Blear  cdnefs  of  the  Eyes 
of  our  Minds  being  wiped  away,  and  the  Bhndnefs  being 
removed,  which  detain  d  us  In  our  former  Ignorance.     By 
thefe  words  then,  the  World  is  accufed  as  Ungrateful  and 
Unfenfible,not  knowing  it s Author ;  nor bringing forth  the 
good  Fruit  of  the  Illumination  \  that  It  may  now  fee  m  to 
be  f aid  truly  of  all,  which  was  of  Old f aid  by  the  Prophet, 
oj  the  Jews  *,  lexpetled,that  it  fhould'have  brought  forth 
Grapes,  but  it  brought  forth  wild  Grapes.    For  the  good 
Fruit  of  the  Illumination  was  the  Knowledge  oj  the  Only 
Begotten,  as  a  Clujler  hanging  from  a  FrmtjulBrant  h  .  &c. 

M  3  From    - 


166  PROPOSITIONS    V.  &  VI. 

From  which  it  appears,  Cyrillus  believed,   that  a 
faring  Illumination  was  given  unto  all.    For  as  to 
what  he  fpeaks  of  Nature,  he  underltands  it  not 
xltiLT    °f the  cornmon  Nature  of  Man  by  it  felf^  but  of 
•Gift.         that   Nature,   which  hath  the  itrength  of  Under- 
itanding  divinely  given  it:  For  he  underltands  this 
Unwetfal  Illumination  to  be  of  the  fame  kind  with 
that  Grace,  of  which  Paul  makes  mention  to  Timo- 
thy, faying-,    'Kegled:  not  the  Grace'  that  is  in  tbee4 
Now,  it  is  not  to  be  believed,  that  Cyrillus  was  fo 
ignorant,  as  to  judge  that  Grace  to  have  been  fome 
Natural  Gift. 
Froofll     §.  XXII.  That  this  Saving  Light  and  Seed,  or  *« 
Meafure  of  it,  is  given  to  all,  Chrilt  telleth  ex- 
theKinp  PreAy>  ^  the  Parable  of  the  Sower,  Mat.  n.  from 
dom  it     verf.  1 8.  Mark  4.  and  Luke  8.    n.  He  faith,  That 
r?r"i  f<£t's  this  Seed,  fown  in  thofe  feverai  forts  of  Grounds, 
cf  Grounds  \s    the  Word   of  the  Kingdom,  which   the   ApolUe 
fimtTon.1'  ^ils  the  Word  of  Faith,  Rom.  8.  10.  James  1.  21. 
0  Acy^  «/^-j |(^,  the  Implanted,    Ingrafted  Word,  ubicb 
is  able  tofavetheSoul;  the  words  themfelves  de- 
clare, that  it  is  that  which  is  Saving,  in  the  nature 
of  it  *,  for  in  the  good  Ground  it  fructified  abun- 
dantly. 

Let  us  then  obferve,  That  this  Seed  of  the  King- 
dom, this  Saving,  Supernatural,  and  Sufficient  Word, 
was  really  fown  in  the  Stony,  Thorny  Ground,  and 
by  the  Way-lide,  where  it  did  not  profit,  but  be- 
came ufelefs,  as  to  thefe  Grounds :  It  was,  I  fay, 
the  fame  Seed,  that  was  fown  in  the  good  Ground. 
It  is  then  the  fear  of  Perfecution,  and  deceitful- 
nefs  of  Riches  (as  Chrilt  himfelf  interpreted  the 
Parable)  which  hindercth  this  Seed  to  grow  in  the 
Hearts  of  many  :  Not  but  that,  in  its  own  nature, 
it  is  fufficient;  being  the  fame  with  that  which 
groweth  up  and  profpereth  in  the  Hearts  of  thofe 
who  receive  it.  So  that,  tho'  All  are  not  faved  by 
it,  yet  there  is  a  Seed  of  Salvation  planted  and 
fown  in  the  Hearts  of  All  by  God,  which  would 

grew 


Of  IJniverfal  and  Saving  Light.  367 

grow  up,  and  redeem  the  Soul,  if  it  were  not 
choked  and  hindered.  Concerning  this  Parable, 
Viftor  Antiochcnus  (  on  Mark  4.  as  he  is  cited  by 
Voffius,  in  his  Pelagian  Hlflory,  Book  7.)  faith,  That 
Our  Lord  Cbnii  hath  liberally /own  the  Divine  Seed 
of  the  Word,  and propofed  it  to  All,  without  Refpcit 
of  Perfons-,  and  as  he  that  J "owe 'th,  dijlmguifijeib  not 
betwixt  Ground  and  Ground,  but  /imply  cafleth  in  the 
Seed,  without  difli  rift  ion  \Jo  our  Saviour  hath  offered  the 
Food  oj  the  Divine  Word ,fo jar  as  was  his  part  ;  altho!  he 
was  not  ignorant  what  would  become  of  many.  La  illy, 
He  jo  behaved  hiwfelf,  as  he  might  jutt/y  Jay,  What 
Jhould  I  have  done,  that  I  have  not  done?  And  fo 
this  anfwereth  the  Parable  of  the  Talents,  Mat.  2?. 
lie  that  had  two  Talents  was  accepted,  as  well  as  he 
that  had  five,  becaufe  he  ufed  them  to  his  Matter's 
profit:  And  he  that  had  one,  might  have  done  fo^ 
his  Talent  was  of  the  fame  nature  with  the  reil,  it 
was  as  capable  to  have  p^oportionably  brought 
forth  its  intereft,  as  the  reft.  And  fo,  tho'  there 
be  not  a  like  proportion  of  Grace  given  to  All,  to 
ibynefive  Talents,  to  fome  two  Talents,  and  to  fome 
but  oneTalent-,  yet  there  is  given  to  All,  that  which 
is  fufilcient  -,  and  no  more  is  required,  than  accord- 
ing to  that  which  is  given  .*  For  unto  whomfoever 
much  Is  given,  from  him  ?nuchfloall  be  required,  Luke 
12.  48.  He  that  had  the  two  Talents,  was  accepted 
for  giving  four,  nothing  lefs  than  he  that  gave  the 
ten  :  So  fhould  he  aifo  that  gave  the  one,  if  he  had 
given  two ;  and  no  doubt,  one  was  capable  to  have 
produced  two,  as  well  as  five  to  have  produced  ten, 
or  two  four. 

§.  XXIH.  Thirdly-,  This  Saving  Spiritual  Light,  Proof  3. 
is  the  Go/pel,  which    the  Apoftle  faith  exprefly,  is 
preached  In  every  Creature  under  Heaven-,  even  that  ?het£&m 
very  Go/pel,  whereof  Paul  was  made  a  Minijicr,  Col.  1.  pel,  the 
23.  For  the  Gofpel  is  not   a  meer  Declaration  of  *°™r  °;C- 
good  things,  being  the  Power  of  God  unto  Salvation,  ck<dine- 
to  all  thofe  that  believe,  Rom.  1.  16.    Tho5  the  out-  ]^ecJ^r 

M  4  wa;dtfe4>*«. 


68  P  R  O  P  O  S  I  T  I  O  N  S    V.  &  VI. 


ward  Declaration  of  the  Gofpel  be  taken  fome- 
times  for  the  Gofpel:,  yet  it  is  but  Figuratively, 
and  by  a  Metonymy.  For,  to  fpeak  properly,  the 
Gofpel  is  this  Inward  Power  and  Lift,  which  preach- 
eth  Glad  Tidings  in  the  Hearts  of  ail  Men,  offering 
Salvation  unto  them,  and  feeking  to  Redeem  them 
from  their  Iniquities-,  and  therefore  it  is  faid  to  be 
preached  In  every  Creature  under  Heaven :  Whereas 
there  are  many  Thoufands  of  Men  and  Women,  to 
whom  the  outward  Gofpel  was  never  preached. 
Therefore  the  Apoftle  Paul,  Rom.  i.  where  he 
faith,  The  Gofpel  is  the  Power  of  God  unto  Salvation, 
adds,  That  therein  is  revealed  theR'ighteoufnefs  of  God, 
from  Faith  to  Faith-,  and  alio  the  Wrath  of  God  againft 
fuch  as  hold  the  Truth  of  God  tn  unrlghteoufnefs :  For 
this  reafon  (faith  hej  Becaufethat  which  may  be  known 
of  God  is  manifeft  in  them  •,  for  God  hath Jhewed  it  unto 
them.  Now,  that  which  may  be  known  of  God,  is 
known  by  the  Gofpel,  which  was  manifeft  in  them. 
For  thofe,  of  whom  the  Apoftle  fpeaks,  had  no  out- 
ward Gofpel  preached  unto  them^  fo  that  it  was 
by  the  inward  Manifeftation  of  the  Knowledge  of 
God  in  them,  which  is  indeed  the  Gofpel  preached 
in  Man,  that  the  Righteoufnefs  of  God  is  revealed  from 
Faith  to  Faith-,  that  is,  it  reveals  to  the  Soul  that 
which  is  Juft,  Good  and  Righteous  -,  and  that,  as 
the  Soul  receiveth  it,  and  believes,  Righteoufnefs 
comes  more  and  more  to  be  revealed,  from  one 
degree  of  Faith  to  another.  For  tho'fas  the  fol- 
lowing verfe  frith)  the  outward  Creation  declares 
the  Power  of  God  5  yet  that  which  may  be  known  of 
him.  is  manifeft  within:  By  which  Inward  Manife- 
ftation, we  are  made  capable  to  fee  and  difcem 
the  Eternal  Power  and  Godhead  in  the  outward 
Creation  ^  fo,  were  it  not  for  this  Inward  Principle, 
we  could  no  more  underlland  the  Invifible  Things 
of  God,  by  the  outward  vifible  Creation,  than  a 
Blind  Man  can  fee  and  difcem  the  variety  of  Shapes 
3iid  Colours3  or  judge  of  the  Beauty  of  the  outwatd 


Of  Univerfal  and   Saving    Light.  169 

Creation.     Therefore  he  faith  Firft,  That  which  may 
be  known  of  God,  is  manifest  In  them  •,  and  in  and  by 
that,  they  may  read  and  underitand  the  Power  and 
Godhead    in    thofe  things  that  are  outward  and 
vifibie.     And  tho'  any  might  pretend,  that  the  out- 
ward Creation  doth,  of  it  felf,  without  any  Super- 
natural   or   Saving  Principle   in  the   Hearr,  even 
declare   to   the  Natural  Man,  that  there  is  a  God  • 
yet   what  would  fuch  a  Knowledge  avail,  if  it  did 
not  aifb  communicate  to  me  what  the  Will  of  God 
is,  and  how  I  (hall   do  that  which  is  acceptable  to  The  out* 
him  ?    For  the  outward  Creation,  tho'  it  may  beget  "^^1* 
a    Perfwafion,    that   there  is  fome  Eternal  Power  or  be*<t  'a 
Vertue,  by  which   the  World    hath  had  its  begin-  ffy™//0^ 
ning  5  yet   it  doth  not  tell  me,  nor  doth  it  inform  anEumal 
me,   of  that  which  is  Jult,  Holy   and  Righteous,  y°Jte*eor 
how   I   (hall   be  delivered  from    my  Temptations 
and  Evil  Affections,  and  come  unto  Righteoufnefs  .* 
That    mult   be   from    fome  inward  Manifeftation 
in   my  Heart.     Whereas  thofe  Gentiles,  of  whom 
the  Apoltle  fpeaks,  knew  by  that  Inward  Law,  and 
Manifeftation  of  the  Knowledge  ofGodinthemf 
to  diltinguifh  betwixt   Good   and  Evil,  as  in  the 
next  Chapter  appears,  of  which   we  (hall  fpeak 
hereafter.     The  Prophet  Micah,  fpeaking  of  Man 
indefinitely,  or  in  general,  declares  this,  Mic.  6.  8. 
he  hath  /hewed   thee,   0   man,     what  is  good.     And 
what  doth  the  Lord  require  of  thee,  but  to  do  Juftfy, 
and  to  love  Mercy,  and  to  walk  Humbly  with  thy  God  ? 
He  doth  not   fay,   God  requires,  till  he  hath  flrlt 
aflured,   that  he    hath  fhewed  unto  them.     Now, 
becaufe  this  is  fhewed  unto  All   Men,  and  manifeft 
in  them  1  therefore  faith  the  Apoltle,  is  the  Wrath 
of  God   revealed  againft   them,  j or  that   they  hold  the 
Truth  in  Un righteoufnefs;  that  is,  the  Meafure  of 
Truth,  the  Light,  the  Seed,  the  Grace  ;*  them  5  for 
that  they  hide  the  Talent  in  the  Earthy  that  is,  in  the 
earthly  and   unrighteous  part  in  their  Hearrs,  a:;d 
fuffer  it  not  to  bring  forth  Fruit,  but  to  be  choked 

with 


1 70  PROPOSITIONS    V.  &  VI. 

with  the  fenfual  Cares  of  this  Life,  the  Fear  of  Re- 
proach, and  the  Deceitfulnefs  of  Riches  j  as  by  the 
Parables  above-mentioned  doth   appear.     But  the 
Apoftle  Paul  opens  and  illuftrates  this  matter  yet 
more,  Rom.  10.  where  he  declares,  That  the  Word, 
which  be preached,  (now  the  Word,  which  he  preached, 
and   the  Go/pel  which  he   preached,  and  whereof 
he  was  a  Minifter,  is  one  and  the  fame)  is  not  far 
vff*  but  nigh,  in  the  Heart,  and  in  the  Mouthy  which 
done,  he  frameth  as  it  were  the  Objection  of  our 
i\dverfaries,  in  the  14th  and  i?th  verfes*,  How/hall 
they  believe  in  him,  oj  whom  they  have  not  heard  -,  And 
how  Jhall  they  hear  without  a  Preacher  1  This  he  an- 
fwers   in   the  18th  verfe,  faying*,  But  (I fay  )have 
they  not  heard  ?  Tes  verily,  their  found  went  Into  all 
the  Earth,  and  their  words  unto  the  ends  of  the  World  *. 
n>evirine  infinuating,  that  this  Divine  Preacher  hath  founded 
ftbVmrd  in  the  ^ars  an(*  hearts  of  all  Men  h  for  of  the  O/ar- 
mgh)bkth  ward  Apottles,  that  Saying  was  not  true,  neither  then, 
tiTiit'*1  nor  manyr  Hundred   Years. after •.  yea,  for  ought  we 
and  Helm  know,  there  may  be  yet  great  and  fpacious  Nations 
•faiiAUn.  anc}  Kingdoms,    that   never   have   heard  of  Cbrijl 
nor   his  Apo  files,  as  outwardly.    This  Inward  and 
Powerful  word  of  God,  is  yet  more  fully  defcribed 
intheEpiftleto  the  Hebrews,  chap.  4.  v.  12.  13.  For 
the  Word  of  God  Is  quick  and  powerful,  andfharper  than 
any  two-edged  Sword,  piercing  even  to  the  dividing  a- 
f under  of%o\A  and  Spirit,  and  of  the  Joynts  and  Marrow, 
and  is  a  Dlfcemer  of  the  Thoughts  and  Intents  of  the 
Heart.     The  Vertues    of   this  Spiritual  Word  are 
here  enumerated:  It  h^uic/c, becaufe  hfearcbesand. 
trie's  the  Hearts  of  All-,   no  Man's  Heart  is  exempt 
from  it ;  for  the  Apoltle  gives  this  Reafon  of  its 
being  fo,  in  the  following  verfe  •,  But  all  things  are 
thom  'all    naked,  and  opened  unto  the  Eyes  of  him,  with  whom  we 
things  are  have  to  do  :  And  there  is  not  any  Creature  that  is  not 
manifcjL    mani]eji  'in  his  fight.  Tho'  this  ultimately  and  medi- 
ately be  referred  to  God,  yet  nearly  and  immediately* 
it  relates  to  the  Word  or  Light  ^  which,  as  hath  been 

before 


Of  XJniverfal  and  Saving  Light.  171 

before  proved,  is  in  the  Hearts  of  all,  eife  it  had  been 
improper  to  have   brought  it  in  here.      The  Apo- 
ftle  (hews  how  every  Intent  andl'hought  of  tin  Heart  And  e 
is  dfeerned  by   the  Word  of  God,  becaufe   all  things  TW^f* 
are  naked  before  God  h  which  imports  nothing  elfe  *j^/,fHp 
but  it   is  in    and  by  this  Word,  whereby  God  fees  Heart. 
and   difcerns  Man's   Thoughts  ^  and  fb  mult  needs 
be  in  all  Men,  becaufe  the  Ap^ltle  faith,  Tbbre  is  no 
Creature  that  is  not  manifeft  in  his  fight.     This  then  The  Vahh- 
is  that  faithful  Witnefs  and  Mejfenger  of  God  that/w/H/|''^ 
bears  witnefs  for  God,  and  for   his  Right  eon  fnefs 
in  the  Hearts  of  all  Men  :  For  he  hath  not  left  Man 
without  a  Witnefs,  A£ts  14.  17.  and  he  is  faid  to  be 
given  for  a  Witnefs  to  the  People,  Ifai.  $$.  4.  And  as 
rhis    Word  beareth   witnefs  for  God,  fo  it  is  not 
placed   in  Men,   only  to  Condemn  them.    For  as 
he   is  given  for  a  Witnefs  fo  faith  the  Prophet,  He  ALeadet 
is  given  for  a  header  and  a  Commander.     The  Light  and  com- 
is   given,    that  all  through  it  may  believe,  John  1.  "}.  mancter- 
For   Faith   cometh   by  Hearing,   and   Hearing  by  this 
Word  of  God  •,  which  is  placed  in  Mans  Heart,  both 
to  be   a  Witnefs  for  God,  and   to  be   a  Means  to 
bring   Man  to  God,  through  Faith  and  Repentance  *, 
It   is  therefore  Powerful  that  it  may  divide  betwixt 
the  Soul  and  the  Spirit:    Jt  is  like  a  Two-edged  fd*™fm 
Sword,  that   it  may  cut  off  Iniquity  from  him,  and  suW 
feparate  betwixt  the  Precious  and   the  Vile  •,  and 
becaufe  Man's  Heart   is  cold   and   hard,  like  Iron 
naturally,  therefore   hath  God  placed    this   Word 
in  him,   which   is  faid  to  be  like  a  Fire,  and  like  a  Afheani 
Hammer,  Jer.  23.  29.    that  like  as  by   the  heat  of  aHam- 
the  Fire,  the  Iron    (of  its   own  nature  cold)   is" 
warm'd,  and  by  the  Itrength  of  the  Hammer,   is 
fofrened  and  framed,  according  to  the  mind  of  the 
Worker.3  So  the  cold  and    hard  Heart  of  Man   is, 
bv  the  Vertue   and   Powerfulnefs  of.  this  Word  of 
God,  near  and  in  the  Heart,  as  it  refills  not,  warm- 
ed  and  foftned,  and  receiveth  a  Heavenly  and  Cce- 
JU.lt iai  impreffion   and  Image.    The  molt  part  of 

the 


mcr. 


172  PROPOSITIONS    V.  &  VI. 

the  -Fathers  have   fpoken  at  large,  touching  this 
Word,  Seed,  Light,  and  faving  Voice,  calling  all  unto 
Salvation,  and  able  to  fave. 
Clem.  Clemens  Alexandrinus   faith,  lib.  2.  Stromat.     The 

&kx'  'Divine  Word  hath  cried,  calling  all,  knowing  wellthofe 
that  will  not  obey-,  and  yet,  becaufe  it  is  in  our  power  y 
either  to  obey,  or  not  to  obey,  that  none  may  have  a 
pretext  of  Ignorance,  it  hath  made  a  righteous  Call, 
and  requiretb  but  that  which  is  according  to  the  abi- 
lity andflrength  of  every  one.  The  felf-fame,  in  his 
Warning  to  the  Gentiles.  For,  as  (faith  he)  that 
Heavenly  Ambaffador  of  the  Lord,  The  Grace  of 
God,  that  brings  Salvation,  hath  appeared  unto 
all,  Cfc.  This  is  the  new  Song,  Coming,  and  Mani- 
festation of  the  Word,  which  now  Jhews  it  f elf  in  us, 
which  was  in  the  beginning,  and  was  fir fl  of  all.  And 
again,  Hear  there)  ore  ^ye  that  are  a-far  off,  hear  ye 
the  Ga-  who  are  neqf ;  the  Word  is  hid  from  none,  the  Light  is 
therirg      common  to  all,  and  Jhineth  to  all.     There  is  no  Dark- 

■unto  the  ** 


NIC  A 


md  4-  nefs  in  the  Word ;  let  us  hatten  to  Salvation,  to  the 
lone  Love.  j\gw  Birth,  that  we  being  many^   may    be  gathered 
into  the  One  alone  Love.     Ibid.  He  faith,  That  there 
is  infufed  into  all,  but  principally  into  thofe  that  are 
trained  up  in  Dotfrine,  a  certain  Divine  Influence, 
rh £iroppoi<* 0$r<*.    And  again,   He  fpeaks   concerning 
the  Innate  Wit  nefs,  worthy  of  belief,  which  of  it  j  elf 
doth  plainly  chufe  that  which  is   moft  honell.     And 
again,  he   faith,  That  it  is  not  impojfible  to  come  unto 
the  Truth,  and  lay  hold  of  it,  feeing  it  is  moji  near  to 
us,  in  our  own  Houfes,  as  the  mofl  wife  Mofes  declareih, 
living  in  three  parts  of  us,  viz.  in  our  Hands,  in  our 
Mouth,  and  in  our  Heart-,  This,  faith   he,  is   a  mott 
true  Badge  of  the  Truth,  which  is  alfo  fulfilled  in  three 
things,  namely,   in  Counfel,  in  Aftioh,  in  Speaking. 
And  again,  he  faith  alfo  unto  the  Unbelieving  Na- 
tions -,  Receive  Chrift,  receive  Light,  receive  Sight,  to 
The  En-    T^e  en^  l^0U  mayft  ngftly  know  both  God  and  Man. 
lightning    The  Word  that  hath  enlightned  us,  is  more  pleaf ant  than 
ifsrrf,  *    Gold,  and  the  Stone  of  great  Value.    And  again  he 

faith, 


Of  Univerfal  and  Saving  Light.  173 


faith,  Let  us  receive  the  Light ,  that  we  may  receive 
God  y  Let  us  receive  the  Light ,  that  we  may  be  the 
Scholars  of  the  Lord.  And  again,  he  faith  to  thofe 
Infidel  Nations,  The  heavenly  Spirit  helpeth  thee  to 
refifl  and  flee  Pleafure.  Again,  lib.  Strom.  5.  (  he 
faith  )  Godjorbid  that  Man  be  not  a  Partaker  oj  "Di- 
vine Acquaintance,  3W«  imius  who  //rGenefis  is/aid 
to  be  a  partaker  of  Injpiration.  And  Pad.  lib.  1.  cap. 
3.  There  is  ( faith  ht)fome  lovely  and  fome  defira- 
ble  thing  in  Man^  which  is  called,  the  In- breathing  of 
God,  i^JcvfjM  ©sS".  The  fame  Man,  lib.  10.  Strom. 
dire&eth  Men  unto  the  Light  and  Water  in  them; 
felves,  who  have  the  Eye  of  the  Soul  darkned  or 
dimmed  through  Evil  up-bringing  and  Learning; 
Let  them  enter  in  unto  their  own  Domcttick  Light? 
or  unto  the  Light,  which  is  in  their  own  Houfe, 
*7Tf6s  to  oi*stoi>  (pw'^s  pufiZkru,  unto  the  Truth,  which 
manifefts  accurately  and  clearly  thefe  things,  that 
have  been  written. 

fuflin  Martyr ,  in  his  firft   Apology  faith,  That  the  juft.  Mar* 
Word,  which  was,  and  /r,  is  in  all  ^  even    that  very  W- 
Jlime  Word,  which  through  the  Prophets,  joretold  things 
to  come. 

The  Writer  of  the  Calling  oj  the  Gentiles,  faith,  Auth  de 
lib.  1.  cap.  2.  We  believe  according  to  the  fame  (Viz.  voc.  Genti 
Scripture)  and  mojl  Religioufly  confejs,  that  God  was 
never  wanting  in  care  to  the  generality  of  Ale n  :  Who7 
altho"  he  did  lead  by  particular  Leffons,  a  People  ga- 
thered to  him/elf  unto  Godlinefs  ?  yet  he  with  drew 
from  no  Ration  of  Men,  the  Gifts  oj  his  own  Goodnefs^ 
that  they  might  be  convinced,  that  they  had  receive! 
the  Words  of  the  Prophets,  and  Legal  Commands,  in 
Services  and  Teflimomes  of  the  fir fl  Principles.  Cap.  7. 
he  faith,  That  he  believes,  that  the  help  of  Grace  hath 
been  wholly  with  drawn  from  no  Man.  Lib.  cap.  i. 
Becaufe,  albeit  Salvation  is  far  from  Sinners, yet  there 
is  nothing  void  of  the  Prejence  and  Virtue  of  his  Sal- 
vat  iojt.  Cap.  2.  But  feeing  none  of  that  People,  over 
whom  was  Jet  both  the  Lotlrines,  were  juflfied,  but 

through 


i?4  PROPOSITIONS    V.&VI. 

through  Grace  by  the  Spirit  of  Faith  5  who  can  que* 
Sion,  but  that  they,  who  of  whatjoever  Nation^  in 
kfbatfbever  times,  could  pleafe  God,  uere  ordered  by 
the  Spirit  of  the  Grace  of  God  •,  which,  albeit  in 
fore- time,  it  was  more  /paring  and  hid,  yet  denied 
it  J  elf  to  no  Ages  5  being  in  Venue  one,  in  Quantity 
different,  in  Counfel  unchangeable,  in  Operation  multi- 
farious. 

Prop.III  §•  XXIV.  The  Third  Propofition  which  ought 
to  be  proved,  is,  That  it  is  by  this  Light,  Seed,  or 
Grace,  that  God  works  the  Salvation  of  all  Men  •,  and 
many  come  to  partake  of  the  Benefit  of  ChriWs  Death, 

G«<TsSal-  and  Salvation  purchafed  by  him.     By  the  inward  and 

»4T^%e^e^ua^PeratIons  of '  which,  as  many  heathens 
the  Li^bt    have  come   ro  be  partakers  of  the  promifes,  who 
in  nil.        were  not  0f  tine  Seed  of  Abraham  after  theFlefh; 
fo  may  fome  now,  to  whom  God   hath  renderd 
the  Knowledge  of  the   Hiftory   impoilible,  come  to 
be  faved  by  Chrift.     Having  already  proved,  that 
Chritt  hath  died  for  iJh,  that  there  is  a  Day  cf  . 
Vifitation   given   to  All,  during  which  Salvation  is 
poflible  to   them  $   and  that  God  hath   actually  gi- 
ven  a  Meafure  of  Saving  Grace  and  Light  unto  All, 
preached    the  Gofpel   to  and  in  them,  and  placed 
the  Word  of  Faith   in  their  Hearts -,  the  matter  of 
this  Proportion  may  feem  to  be  proved.    Yet  (hall 
I  a   little  ffoi  the  further  Satisfaction  of  all,  who 
defire  to  know  the  Truth,  and  hold  it  as  ic  is  in 
Jefusjprove  this  from  two  or  three  clear  Scripture- 
Teltimonies,    and    remove   the  molt  common,   as 
well  as  the  more  Itrong  "Objections  ufually  brought 
again  It  it. 
1  Part.  Our  Iheam  then  hath  two  parts ;  Firlt,  That  thofe. 

that  have  the  G  of  ye  I, and  Chrift  outwardly  preached  unto 
them,  are  not  faved,  but  by  the  working  of  the  Grace 
and  Light  in  their  Hearts. 
a  Part.  Secondly,   That  by  the   Working  and  Operation  of 

this,    many    have   been,   and  fome    may  be  favoi,  to 
Whom  the  Grfpcl  hath  never  been  outwardly  Trenched, 

and 


Of  Vniverfal  and.  Saving  "Light.  175 

■ 

and  who  are  utterly  ignorant  of  the  outward,  hiflory  of 
Cbrlfi. 

As   to  the  firft,  tho'  It  be  granted  by  moft,  yet  1  paTf, 
becaufe  it's  more  in  Words  than  Deeds  ( the  more  frayed, 
full  difcufling  of  which,  will  fall  in,   in  the  next 
Proportion,  concerning  J  unification)  I  fhall  prove 
it  in   few   words.     And   firlt  from  the    words  of 
Chrift  to  Nicodemus,  John  3.  3.     Verily,  verily  I  fay 
tmto  thee,   Except  a  Man  be  born  again,  be  cannot  fee  Jf^f^^ 
the  Kingdom  of  God.     Now  this  Birth  Cometh  not  j^ae**. 
hy  the  outward  Preaching  of  the  Gofpel,  or  Know-  %^l^™' 
ledge  of  Chrift  or  Hiftorical  Faith  in  him -,  feeing  J/,^-^ 
many    have  that,  and  firmly    believe  it  who  are  J!£™^  £ 
never  thus  recewed.    The  Apoftle  Paul  alfo  goes  0f°aJj£* 
io  far,  while*  he  commends  the  Neceflity  and  Ex- 
cellency of  this  New  Creation,  as  in  a  certain  re- 
fpecf,    to    lay    afide   the  outward  Knowledge  of 
Chrift,  or   the  Knowledge  of  him  after  the  Flefh, 
in  thefe  words,  2  Cor,  $.  16,  17.    Wherefore, hence- 
forth  know  we   no  Man  after  the  Fle/Jj,  yea,  tho*  we 
have  known  Chrijl  after  the  Flefij,  yet  now  henceforth' 
know  we  him  no  more.    Therefore  if  any  Man  be  in 
Chrijl,   he  is  a  New    Creature,  old  things  are  faffed 
away,  behold  all  things  are  become  new.     Whence  it 
manifeftly   appears,  that  he  makes  the  Knowledge     * 
of   Chrilt    after   the   Flefh,   but   as  it  were,  the 
Rudiments    which   young  Children  learn  ^  which, 
after  they  are    become    better    Scholars,   are  of 
lefs  ufe  to  them  -,  becaufe  they  have,   and  poffefs 
the  very  Subftance  of  thofe  firft  Precepts  in  their 
Minds.     As  all   Companions  halt  in  fome  part,  fo 
fhall   I  not  affirm   this   to  hold  in    every  reiptcl:  ; 
yet  fo  far   will  this  hold,  that  as  thofe,  that  go  no 
farther    than   the   Rudiments,  are  never  to  be  ac- 
counted Learned  \  and  as  they  grow  beyond  thefe 
things,  fo  they  have  lefs  ufe  of  them  •,  even  fo  fuch, 
as  go  no  farther  than  the  outward  Knowledge  of 
Chrift,  fiiall  never  inherit  the  Kingdom  of  Heaven. 
But  fuch  as  come  to  know  this  New  Birth,  to  be 

in 


il6  PROPOSITIONS    V.&VI. 

mm  i  . 

in  Chrift    indeed,  to  be  a  New  Creature,  to  have  Old 
Things  paji  away,  and  all  things  become  New,  may 
fafely   fay    with  the  Apoltle,  Though  we  have  known 
Chnfi  after  the  Flejh  yet  now  henceforth  know  we  him 
no  more.     Now    this  New  Creature  proceeds  from 
— Bff  £7  the   Work   of  this  Light  and  Grace  in  the  Heart  t 
t&mkl*  ^  that  Word,  which   we  fpeak  of,  that  isfharp 
Grace  in     and  piercing,  that  Implanted  Word,  able  to  h\Q  the 
sbcHcart.  gou]^  ^y   which  this  Birth  is  begotten  %  and  there- 
fore Chrift  hath  purchafed  unto  us  this  Holy  Seed, 
rhat  thereby  this   Birth   might  be  brought  forth 
in    us   which  is   therefore  alfo  called,  The  Mani- 
jefiation  of   the   Spirit,  given  to  every  one  to  profit 
withal 5  for  it  is  wrirten,  that  by  one  Spirit  we  are 
all  Baptized  into  one  Body,     And  the  *Apoiile  Peter 
alfo  afcribeth  this  Birth  to  the  Seed  and  Word  of 
God  which   we  have  fo  much  declared  of,  faying, 
1  Pet. I.  2  3.   Being  born  again,  not  of  Corruptible  Seedy 
but  of  Incorruptible,   by  the  Word  of  God,  which  livetb 
an  I  abideth  jor  ever.     Tho5  then  this  Seed  be  fmall 
in  its  Appearance,  fo    that  Chrilt  compares  it   to 
a  Grain  0}  Mujhrd-Seed, which  is  the  leali  of  all  Seeds ^ 
Mat.  13.  31,  32.  and  that   it   be  hid  inthe  earthly 
part   of  Man's  Heart  :   YetthereinisLifeandS.il- 
-    vation  towards   the  Sons  of  Men  wrapd  up-,  which 
comes    to  be  revealed,   as  they   give   way   to    it. 
And    in  this   Seed,   in  the   Hearts   of  all   Men,  is 
the   Kingdom   of  God,  as  in   Capacity  to  be  pro- 
TheKhi<r-  duced,    or    rather   exhibited,   according  as  it  re- 
ioyof&od  ceives  depth,  is  nourifhed  and  not  choaked  :  Hence 
ted'intbe  Chriit   faith,  that  the  Kingdom   of  God  was  in  the 
Hearts  of  vc,y  Tharifces,  Luke   17.  20.  21.     who  did  oppofc 
*d  Mcn'    and  refitt   him,   and   were  jultly  accounted  as  Ser- 
pents, and  a  Generation  of  Vipers.  Now  the  Kingdom 
oj  God  could  be    no  other  ways  in  them,  than  in 
a    Seed,  even  as    the  Thirty  fold  and  the  Hundred- 
fold is  wrapt   up  in  a  fmall  Seed,  lying  in  a  barren 
Ground,   which   fprings   not  forth,  becatife  it  wants 
Nouriihmenc :  And   as  the  whole  Body  of  a  great 

Tree 


Oj  Univerfa!  and  Saving  Light,  177 

Tree   is  wrapd  up   potentially  in  the  Seed  of  the 
Tree,  and  fo  it  brought   forth  in  due  feaibn^  and 
as  the  Capacity  of  a  Man  or  Woman  is  not  only 
in  a  Child,  but  even    in  the  very  Embryo;  even  io 
the  Kingdom  of  Jefus  Chrift,  yea,  Jefus  Chrift  himfelf, 
Chrift  vcit,bin,  who  is  the  Hope  of Glory,  and  bccometh 
Wifdom,  Right coufnefs,  Sanltijication  and  Redemptron, 
is   in  every  Man  and  Woman's  Heart,  in  that  little 
Incorruptible  Seed,    ready  to  be  brought  forth,  as  it 
is  cherifhed   and   received  in  the  Love  of  it.    For 
there   can  be  no  Men  worfe,  than  thofe  Rebellious 
and   Unbelieving  Pharifees  were  ^  and  yet  this  King- 
dom was   thus  imhin*  them,  and  they  were  directed 
to  look  for  it  there  ;   So  it    is  neither  lo  here,  nor 
Io   there,  in  this  or  the  other  Obfervation,  that  this 
is  known  -,   but   as  this  Seed  of  God  in  the  Heart 
is  minded  and  entertained.     And    certainly    hence 
it  is  (  even  becaufe   this  Light,   Seed  and  Grace, 
that  appears  in  the  Heart  of  Man,  is  fo  little  re- 
garded,   and    fo  much  over-looked)  that   fo  fewCalvlnma 
know    Chrift    brought  forth    in    them.     The    one  v^w^"' 
fort,  to  w.it,  the   Calvinifls,  rhey  look  upon  Grace  ^™]^V^ 
as  an  irrefiftible  Power,  and  therefore  neglect  and  nians  tt* 
defpife  this  Eternal  Seed  of  the  Kingdom  in  their  *£'*.£]&. 
Hearts,  as  a  law,  infufficient,  ufelefs  thing,   asto'7'|,;^^ 
their  Salvation.     On    the  other  hand,  the  Papifts,  faying 
Ar  mini  an  s  and  Sccinians,   they  go  about  to  let  up 
their  Natural  Power  and   Will,  with  one  confent, 
denying,   that  this  little  Seed,    this  fmall  Appear- 
ranee  of  the  Light,  is  that  Supernatural,  Saving 
Grace  of  God  given  to   every   Man,  to  fave   him.  ' 
And  fd  upon  them  is  verified  that  .Saying  of  the 
Lord  Jefus   Chrift,    This   is  the  Condemnation  of  the 
World,  that   light   is  come  into  the  World,  but  Men 
love  Darknrfs  rather  than  Light  •,  the  reafon    is  ad* 
ded,  Becauje  their  Deeds  are  tvil.    All  confefs  they 
fei  this,  but    thev   will  not  have  it  ro  be  of  that 
Vertue.     Some,  will   have  it  to  be  Rcafm  -,  f^rnc,  a 
J\atural  Qonjcietui'^  fome,  certain  Reliqucs  oj  Gd'f 

■  H  im.ge^ 


i7» PROPQSITIQ  N  S    V.  &  VI. 

Image,  that  remained,  in  Adam.  So  Chrift,  as  he 
met  with  Oppofition  from  all  kinds  of  ProfefTors 
The  Mean- \n  his  Outward  Appearance,  fo  doth  he  now  in 
c/my?^.  llis  Inward-  I*  was  the  meannefs  of  his  Outward 
pearancein  Man  that  made  many  defpife  him,  faying,  Is  not 
the  Fiejb.  t}H-s  fte  gon  0f  the  Carpenter  ?  Are  not  his.  Brethren 
and  Sifters  among  us?  Is  not  this  a  Galilean  ?  And 
came  there  ever  a  Prophet  out  of  Galilee  i  And  fuch 
like  Reafonings.  For  they  ex  petted  an  outward 
Deliverer,  who  as  a  Prince,  fhould  deliver  them 
with  great  eafe  from  their  Enemies  *  and  not  fuch 
a  Mejfiab  as  fhould  be  Crucified  fhamefully,  and 
as  it  were  lead  them  into  many  Sorrows,  Trou- 
bles and  Afflictions.  So  the  Meannefs  of  this  Ap- 
pearance makes  the  Crafty  Jefults,  the  pretended 
Rational  Soclnians,  and  the  Learned  Arminlans, 
over-look  it-  defiring  rather  fomething,  that  they 
might  exercife  their  Subtilty,  Reafon  and  Learn- 
ing about,  and  ufe  the  Liberty  of  their  own  Wills. 
And  the  feeure  Calvinifts,  they  would  have  a  Chrilt 
to  Save  them  without  any  Trouble  h  to  Deftroy 
all  their  Enemies  for  them,  without  them,  and  no- 
thing or  little  within  j  and  in  the  mean  while  be 
at  eafe  to  live  in  their*  Sins  feeure.  Whence, 
when  ail  is  well  examined,  the  caufe  is  plain ^  it 
is,  Becaufe  their  Deeds  are  Evil,  that  with  one  con- 

TheNature^ent  tIiey  reje^  rn^5  l^&bt :  For  it  checks  and 
ef  the  '^reproves  the~Wifeft  of  them  all,  and  the  Leam- 
lizf*-  edit  of  them  all  in  fecret*  neither  can  all  their 
Logic k  fiience  it,  nor  can  the  fecurelt  among  them 
itop  its  Voice  from  crying,  and  reproving  them 
within,  for  all  their  Confidence  in  the  outward 
Knowledge  of  Chrift,  or  of  what  he  hath  iuffere4 
outwardly  for  them.  For,  as  hath  been  often 
laid,  In  a  Day  it  jlrivcs  with  all,  wrcllles  with  all  h  j 
and  it^s  the  Unrnonified  Nature,  the  Firft  Nature, 
the  Old  Adam,  yet  alive  in  the  Wifelt,  in  the 
Learncdlt,  in  the  molt  Zealous  for  the  outward 
Knowledge  of  Chrift,  that  denies  this,  that  de- 

fpifes 


Of  Univerfal  and  Saving   Light.  179 

fpifes  it,  that  fhuts  it  out,  to  their  own  Condem- 
nation. They  come  all  under  this  defcription^ 
Every  one  that  doth  Evil,  hated)  the  Light,  neither 
comet!)  to  the  Light,  left  bis  Deeds  Should  be  reproved, 
John  3*  20.  So  that  it  may  be  laid  now,  and  we 
can  fay,  from  a  true  and  certain  Experience,  as 
it  was  of  old,  Pfalm  118,  22.  Mat.  21.  42.  Mark 
12.  10.  Luke  20.  17.  Atts  4.  n.  The  Stone  which 
the  Builders,  of  all  kinds,  have  rejected,  thejame  is 
become  unto  us  the  head  of  the  Corner.  Glory  to 
God  for  ever  !  who  hath  chofen  us  a  firft  Fruits 
to  himfelf  in  this  Day,  wherein  he  is  arifen  to 
plead  with  the  Nations  •,  and  therefore  hath  fent 
us  forth  to  Preach  this  Everlafiing  Gofpel  unto 
All,  Chrifi  nigh  to  Ail,  the  Light  in  All,  the  Seed 
Sown  in  the  Hearts  of  All,  that  Men  may  come 
and  apply  their  Minds  to  it.  And  we  rejoyce,  that 
we  have  been  made  to  lay  down  our  Wifdom  and 
Learning  (  fuch  of  us,  as  have  had  fome  of  it ) 
and  our  Carnal  Reafoning,  to  learogjpf  Jefus,  and 
fit  down  at  the  Feet  of  Jefus  in  9m  Hearts,  and 
hear  him,  who  there  makes  all  things  manifeft* 
and  reproves  all  things  by  his  Light,  Eph.  5".  l"^- TheW^ 
For  many  are  Wife  and  Learned  in  t»e  Notion,  andix&i 
in  the  Letter  of  the  Scripture,  as  the  Pharifees  ^JfJ/?e 
were,,  and  can  fpeak  much  of  Chrilt,  and  plead  crucian 
ftrongly  againlt  Infidels,  Turks  and  Jews,  and  \t°f^rif^ 
may  be  alfo  againft  fome  Herrjies;  who  in  the 
mean  time  are  Crucifying  Chrilt  in  the  fmail  Ap- 
pearance of  his  Seed  in  their  Hearts.  O  /  better 
were  it  to  be  itripp'd  naked  of  all,  to  account  it 
as  Drofs  and  Dung,  and  become  a  Fool  for  Chrift's 
fake,  thus  knowing  him  to  Teach  thee  in  thy 
Heart,  fo  as  thou  maylt  witnefs  him  raifed  there, 
feel  the  Vertue  of  his  Crofs  there,  and  fay  with 
the  Apoltle,  I  glory  in  nothing  favc  in  the  Crofs  of 
Chnft,  whereby  I  am  crucified  to  the  World,  .and  the 
World  unto  me.  This  is  better  than  to  write  Thou- 
sands oi -.Commentaries,  and  to  preach  many  Ssrmons* 

N  2  And 


iSo  PROPOSITIONS     V.  8c  VI. 

And  it  is  thus  ro  preach  Chrilt,  and  direcb  People 
fareiT    t0   his  Pure  Lighc   in  the  Heart,  that   God   hath 
tVe€K;.oL  railed  us  up,  and  for  which  the  Wife  Men  of  this 
ledge bfthe  World  account   us  Fools }  becaufe,  by  the  Opera- 
hythe'op-  tion  of  this  Crofs  of  Chritt  in   our   Hearts,   we 
•ration of  ^yq  denied  our  owp  Wifdom  and  Wills  in  many 
c/,7//F/;z     things,  and   have  forfaken  the  vain  Worfllips,  Fa- 
tbeMjfhry  fhions  and  Cuftoms  of  this  World.     For  thefe  di- 
vers Centuries  the  World  hath  been  full  of  a  dry, 
fruitlefs  and  barren  Knowledge  of  Ch rift,  feeding 
upon    the  Husk,   and   neglecting  the  Kernel  ^  fol- 
lowing   after  the   Shadow,   but   Strangers  to  the 
Subftance.       Hence    the   Devjl   matters   not    how 
much  of  that  Knowledge  abounds,    provided,  he 
can    but  polTefs  the  Heart,   and  'rule    in  the  Will, 
crucifle  the   Appearance  of  Chrilt   there,  and    fo 
keep  the  Seed  of  the  Kingdom  from  taking  Root. 
For   he  has  led  them  abroad,  lo  here,  and  lo  there  \ 
.     and    has  made  them   wreltle    in   a  falfe  Zeal,   fo 
C^7oTo°!t5-  much    one    aj^nlt    another,    contending   for  this 
wordobfer-  our  ward   ObfWtotion,     and    for     the    other    out- 
Ind'u      ward  Obfervation,    feeking  Chrilt  in  this  and  the 
here's.        other  External  Thing,  as  in  Bread  and  Wine  3  con* 
rending  one  with  another  how  he  is  there,    while 
fome    will    have  him  to  be    prefent  therein  this 
way,  and  fome  nhe  other  way  5  and  fome  in  Scrip- 
tures, in  Books,  in  Societies,  and  Pilgrimages,  and 
Merits.     But  fome  confiding  in  an  external  barren 
Faith;  think  all    is   well,    if  they  do  but  firmly  be- 
lieve^ that  he  died  for  their  Sins    pall,   prefenr, 
and  to  come-,  while  in  the    mean  time,  Chrilt  lies 
crucified  and   {lain,   and  is  daily  refilled  and  gain- 
faid  in  his  Appearance  in  their  Hearts;     Thus  from 
«-r  n  u  cz  fcniz    of  this   Blindneis   and   Ignorance,  that   is 

Tr"  Call  of  _.       n        .         .     .  .     p  » .'     ,  , 

c, it?       come  over  Cor lir endom  it  is,    that   we  are   led  and 

Ut«4*4      moved  of  the  Lord,    {b  conftantly  and  frequently 

aum.iv       t0  carl   All,  invite   All,  requeit  All,  to  turn  to  the 

Light    in  them,    to  mind   the  Light    in   ttiem,   to 

believe  in  Chrift,  as  lie   is  in   them:  And  chat  in 

the 


Of  XJniycrfal  and  Saving   "Light.  1 8  t 

the  Name,  Power  and  Authority  of  the  Loid, 
not  in  School-Arguments  and  Diftin&ir.ns  (  for 
which  many  of  the  Wife  Men  of  this  World  ac- 
count us  Fools  and  Mad-Men)  we  do  charge  and 
command  them  to  lay  afide  their  Wiidom,  to 
come  down  out  of  that  Proud,  Airy,  Brain-Know- 
ledge, and  to  (top  that  Mouth,  how  Eloquent  fo- 
ever  to  the  Worldly  Ear  it  may  appear,  and  to  be 
filent,  and  fit  down  as  in  the  Dult,  and  to  mind 
the  Light  of  Chrilt  in  their  own  Confciences  : 
Which,  if  minded,  they  would  find  as  a  JJjarp  two- 
edged  Sword  in  their  Heart,  and  as  a  Fire  and  a  . 
Hammer,  that  would  knock  againfr,  and  burn  up 
all  that  carnal,  gathered,  natural  Stuff,  and  make 
the  ftoutelt  of  them  all  Tremble,  tind  become 
Quakers  indeed.  Which  thofe,  that  come  not  to 
feel  now,  and  kifs  not  the  Son,  while  the  Day 
lalteth,  but  harden  their  Heart,  will  feel  to  be  a 
certain  Truth,  when  it  is  too  late.  To  conclude, 
as  faith  the  Apoftle,  All  ought  to  Examine  them- 
felvcs,  whether  they  be  in  the  Faith  indeed  ^  and  try 
their  own  J "elves  :  For  except  J  ejus  be  in  them,  they  are 
certainly   Reprobates,  2  Cor.  12.  5. 

§.  XXV.  Secondly*,   That  which    remains  now  to  lf  parr. 
be  proved,    is,  That  by  the  Operation  oj   this  Light  *royed- . 
and  Seed,  fome  have  been,    and  may  yet  be  faved,   to 
whom  the  Go  [pel  is  not  outwardly  preached  %  nor  the  _. 
hi 'it cry  of  Corijf  outwardly  known.    To  make    tins  by  then 


many 

li'rht 

at 

ye  not 


the  eafier,  we  have  already  (hewn  how  that  Chrilt  ™$bt/' 
hath  died  for  all  Men  h   and  confequently  rhefe  are  L™  not 
Inlightned   by  Chrilt,  and  have   a  meafure-  of  Sa-  *£*$** 
ving   Light  and  Grace  ^  yea,   that  the  Gofpel,  tho5  J^w^e 
not   in  any  outward   Difpenfjkion,   is  preached  to°fchrift- 
them,  and   in    them :   So   that  thereby    they    are 
Hated   in  a  Pofhbility  of  Salvation.    From  which, 
I  thus  argue  : 

To  whom   the  Gofpel,  the  Power  of  Gcd  unto  Arg. 
Salvation,  is  manifelt,  they  may  be  faved,  whatever 
outward  Knowledge  they  want. 

N  3  But 


i82  PROPOSITIONS    V.  &VI. 

But  this  Gofpel  is  preached  in  every  Creature  ym 
which   is  certainly  comprehended  many  that  have 
not  the  outward  Knowledge  : 
Therefore  of  thofe,  many  may  be  faved. 
But  to  thofe  Arguments,  by  which  it  hath  been 
proved,  That  all  Men  have  a  Meafure  oj.  faving  Grace, 
I  (hall   add  one,  and  that  very  obfervable,  not  yet 
mentioned,  viz*  that  excellent  Saying  of  the  Apo- 
iile  Paul  to  Titus,  chap.  2.  v.   11,  The  Grace  of  God, 
that  brings  Salvation,  hath  appeared  to  all  Men  ^  teach-* 
ing  us,  that  denying  XJngodlinefs  and  Worldly  Lufls, 
vcejbould  live  Soberly,  Right eoufly,  and  Godlily  in  this 
prcfent  World  :  Than  which,  there  can  be  nothing 
more  clear*  it  comprehending  both   the  parts  of 
the   Controverfie.    Firit^  it  tettifies,    that  it  is  no 
Natural   Principle  or   Light,   but  faith  plainly,.  It 
brings  Salvation.  Secondly ^  it  fays  not,  that  it  hath 
appeared   to  a   Few,  but  unto  All  Men.    The  Fruit 
of  it  declares  alfo  how  Efficacious   it  is,  feeing  it 
Gr'f**^*  comprehends   the    whole  Duty   of  Man:  It   both 
pofjetfh.  teacheth  us,  firft,   to  forfake  Evil,  to  deny  Ungod- 
nf/tt     linefs   and  Worldly  Luffs  ;  and  then  it  teacheth  us 
of  Man.     our  whole   Duty.     Firlt,   to  live  Soberly-,  that  com- 
prehends Temperance,    Chaftity,    Meeknefs,    and 
thofe  things   that  relate   unto  a  Man's  felf.     Se- 
condly, Right eoufly  •  that  comprehends  Equity,  Ju- 
Itice  and  Honeity,   and   thofe  things   which   relate 
to  our  Neighbours.      And  Laltly,  Godlily  5  which 
comprehends   Piety,    Faithfulnefs  and  Devotion  j 
which   are  the  Duties   relaring  to  God.     So  then 
there  is   nothing  required  of  Man,  or  is  needful  to 
Man,   which   this  Grace  teacheth  not.     Yet  I  have 
heard  a   pubiick   Poacher,  ('one  of  thofe  that  are 
accounted  Zealous  Wlzn  )  to  evite    the  Itrqngth  of 
this  Text,   deny  this  Grace  to  be  Saving,  and  fay  $ 
It  was  only  intended  rf  common  Favours  and  Graces7fucb 
es  cs  the  lie  at  of  the  Fire,  and  outward  Light  oj the  Sun. 
Such  is    the  Darkncfs   and  Ignorance  of  thofe  that 
oppofe  the  Truth  >  whereas  the  Text  faith  expreflr, 


Of  Univerfal  and  Saving  Light.  183 

that  it  is  Saving.    Others,  that  cannot  deny,  but 
it  is  Saving,  alledge  •,  This  (All)  comprehends  not  TbeAbfur- 
every  Individual,  but  only  All  Kinds:  But  is  a  bare  *?■£/" 
Negation  fufficient  to  overturn  the  ltrength  of  a  ries  c°m- 
pofitive  AiTertion  >    If  the  Scriptures  may  be  fo  abu-  ™w$* 
fed,  what  foabfurd,  as  may  be  not  pleaded  for  from  aii,^«^ 
them  ?    Or  what  fo  manifelt,  as  may  not  be  denied?  ZSteT*- 
But  we   have  no  reafon  to   be   Itaggered  by  their  >ing.  Tit. 
denying,   fo  long  as  our  Faith  is  found  in  exprefs  2'lL° 
terms  of  the  Scripture  $  they   may  as  well  feek  to 
perfwade  us,  that  we  do  not  intend  that  which  we 
affirm  ( tho3   we  know  the  contrary )  as  make  us 
believe,   that  when  the   Apoltle  fpeaks  forth  our 
Do&rine    in    plain  words,    yet  he  intends  theirs, 
which  is  the  quite   contrary.      And  indeed,    can 
there    be    any   thing  more    abfurd,  than   to  fay, 
Where  the  word  is  plainly  (All)  Few  is  only  in- 
tended )    For  they  will  not  have  (All)  taken  here 
for  the  greater   A  umber.    Indeed,  as  the  Cafe  may 
be  fometimes,  by  a  Figure    (All)  may   betaken, 
of  two  Numbers,  for  the  greater    Number  ^  but 
let   them   fhew   us,  if  they  can,  either  in  Scrip- 
ture, or   Profane  or    Ecclefiaftical   Writings,  that 
any   Man   that  wrote  Senfe,  did  ever  ufe  the  word 
(All)    to    exprefs,   of  two  Numbers,  the  leiTer. 
Whereas  they  affirm,   that  the  far  leiTer  Number 
have  received  Saving  Grace  5  and  yet    will  they 
have   the  Apoftle,  by  (All )  to   have  fignified  fo, 
Tho'  this   might  fuffice  5  yet  to  put  it  further,  be- 
yond all  quefxion,  I  fhall  Inltance  another  Saying  of 
the  fame  Apoftle,  that  we  may  ufe  him  as  his  own 
Commentator  \Rom.  5.  18.  Therefore  as  by  the  Offence 
of  One,  Judgment  came  upon  all  Men  to  Condemnation  ^ 
even  fo  by  the  Right eouj nefsof On  e>  the  Free-Gift  came 
upon  all  Men  unto  J  unification  of  Life.     Here  no  Man 
of  Reafon,  except  he   will  be  obltinately  ignorant, 
will  deny,  but  this  fimilitive  Particle  (As  )  makes 
the  (All)  which   goes  before,   and  comes  after,  to 
be  of  one   and   the  fame  extent;  Or  elfe  let  them 

N  4  fhew 


i»4  PROPOSITIONS    V.  &VI. 


ihew  us  one  Example,  either  in  Scripture,  or  elfe- 
where,  among  Men  that  fpeak  proper  Language, 
where  it  is  otherwife.  We  mult  then  either  af- 
firm that  this  Lofs,  which  leads  to  Condemnation, 
hath  not  come  upon  All  \  or  fay,  that  this  Free- 
Gift  is  come  upon  All  by  Chritt.  Whence  1  thus 
Argue:  Rrft; 
Arg.  If  All  Men   have  received  a   Lofs   from  Adam, 

which  leads  to  Condemnation  $  then  All  Men  have 
received  a  Gift  from  Cbriji,  which  leads  to  Julti- 
fication. 

But  the  Fir  It  is  true  -,  Therefore  alfothe  Laft. 

From    all    which   it  naturaly. follows,  that  All 

Men,  even  the  Heathens,   may  be  faved  :  For  Cbriji 

the    was  g'ven,  as   a  Light  to  enlighten  the  Gentiles,  IfaL 

mfylTfa*  49.  6.  Now,  to  fay  that  tho5  they  might  have  been 

Vdyhby  the  faved,  vet  none  were,  is  to  judge  too  t  Jncharitably. 

$  *'       I  fee' not  what  Reafon  can  be  alledged  for  it  5  yea, 

tho3  it    were  granted,   which   never  can  be,  that 

none  of  the  Heathens  were  faved \   it  will  not  from 

thence  follow,  that  they  could  not  have  been  faved. 

or  that  none   now  in  their  Condition  can  be  faved  s 

For,  A  non  ejjj  ad  nonpffe  non  daturfequella  \  i.  e. 

That  Confequence  is  falfe,  that  concludes  a  thing 

cannot  be,  becaufe  it  is  not. 

But  if  it  be  objected  (which  is  the  great  ObjeOion) 
Object.  That  there  is  no  'Name,  under  Heaven,  by  which  Salvation 
is  known,  but  by  the  Name  J  E  S  V  S. 

Therefore  they  (  not  knowing  this  )  cannot  be  faved. 
\inrw         1  anfwer  •,  Tho*    they   know   it  not   outwardly, 
'  'JW'     yet  if  they    feel   it    inwardly,   by  feeling  the  Ver- 
tues   and  Power  of  it,  the  Name  J  ES  US  indeed, 
7he  Literal  (  which   fignifies  a  Saviour)  to  free  them  from  Sin 
cfch!i/ils  and  Iniquity   in  their  Hearts,  they  are  faved  by  it. 
HQtfay-     I   confefs,    there  is  no  other  Name  to  be  faved  by  ; 
jE/%'-eBut  Salvation   lieth    not  in  the  Literal,  but  in  the 
pT'iwem  <tl  £x  peri  mental  Knowledge^  albeit  thofe  that  have 
the  Literal  Knowledge,  are  not  faved   by  ir,  with- 
out  this  real  Experimental  Knowledge;  Yet  thofe 

that 


Oj   XJniverfal  and   Saving  Light.  1S5 

that  have  the  Real  Knowledge,  may  be  faved  with- 
out the  External  *,  as  by  the  Atguments  hereafter 
brought,  will  more  appear.  For  if  the  outward 
diftinft  Knowledge  of  him,  by  whofe  means  I  re- 
ceive benefit,  were  neceiTary  for  me,  before  I  could 
reap  any  Fruit  of  it  5  then,  by  the  Rule  of  Contra- 
ries, it  would  follow,  that  I  could  recieve  no  hurt, 
without  I  had  alfo  the  diftin£t  Knowledge  of  frm 
that  occafi'oned  it  •,  whereas  Experience  proves  the 
contrary.  How  many  are  injured  by  Adam's  Fall,  . 
that  know  nothing  of  ever  there  being  fuch  a  Man 
in  the  World,  or  of  his  eating  the  Forbidden 
Fruit?  Why  may  they  not  then  be  faved  by  the 
Gift  and  Grace  of  Chrilt  in  them,  making  them 
Righteous  and  Holy,  tho5  they  know  not  diitinftly 
how  that  was  purchafed  unto  them  by  the  death 
and  Sufferings  of  Jefus,  that  was  Crucified  at  Jerw 
falem  •,  efpecially  feeing  God  hath  made  that  Know- 
ledge limply  impoffible  to  them  >  As  many  Men  arc 
killed,  by  Poifon  infufed  into  their  Meat,  tho'  they 
neither  know  what  the  Poifon  was,  nor  who  infufed 
it  :  So  alfo  on  the  other  hand,  how  many  are  cured  ' 
of  their  Difeafes,  by  good  Remedies,  who  know 
not  how  the  Medicine  is  prepared,  what  the  In- 
gredients are,  nor  oftentimes  who  made  it  ?  The 
like  may  alfo  hold  in  Spiritual  Things,  as  we  (hall 
hereafter  prove. 

§.  XXVI.     Firft  $  If  there  were  fuch  an  abloute  Tht  owf- 
neceifity  for  this  outward  Knowledge,  that  it  were  ward 
even  of  the  EiTentials  of  Sal  vation,  then  none  could  *7^£?e 
be  faved  without  it  3  whereas  our  Adverfaries  deny  tiaitoSai- 
not,    but    readily   confefs,    that  many  Infants  and  }$™Je% 
Deaf  Perfons  are  faved   without  it.-  So  that  hereinf^/ey 
they  break  that  General  Rule,  and  make  Salvation  j™-[  FiV' 
poflible  without  it.     Neither  can  they  alledge,  that 
it   is  becaufe  fuch   are  free  from  Sin*,   feeing  they 
alfo  affirm,   that   alf  Infants,   becaufe  of  Adam's 
Sin,   deferve  Erernal  Condemnation,  as  being  really 
guilty  in  the  fight  of  Gcd  *,  and  of  Deaf  People,  it 

is 


i86  PROPOSITIONS    V.  &  VI. 

— .      '  — > —  i  > 

is  not  to  be  doubted,  and  Experience  (hews  us,  that 
they  are  iubject  to  many  common  Iniquities,  as  well 
as  other  Men. 

Obj.  i.  If  it  be  faid,  That  tbefe  Children  are  the  Children  of 
Believing  Parents. 

jLnfw.  What  then?  They  will  not  fay,  that  they  tranf- 
mit  Grace  to  their  Children.  Do  they  not  affirm, 
that  the  Children  of  Believing  Parents  are  guilty  of 
Original  Sin,  and  deferve  Death,  as  well  as  oihers  ? 
How  prove  they,  that  that  makes  up  the  lofs  of  all 
explicit  Knowledge? 

Obj.  2.  If  they  fay,  Deaf  People  may  be  made  fenfible  of  the 
Go/pel  by  Signs : 

£nfw>  Ail  the  Signs  cannot  give  them  any  explicit 
Knowledge  of  the  Hittory  of  the  Death,  Sufferings, 
and  Refurre&ion  of  Chrilt.  For  what  Signs  can 
inform  a  deaf  Man,  Thar  the  Son  of  God  took  on  htm 
Man's  Nature,  was  born  of  a  Virgin,  and Juffered  under 
Pontius  Pilate?     - 

Oj-  *  And  if  they  fhould  further  all  edge,  That  they  are 
■J*  '  within  the  Bofom  of  the  vifible  Church,  and  Partakers 
of  the  Sacraments  : 

r-    ~  AH  that  gives  no  certainty  of  Salvation  \   for  f  as 

Ju  the  Proteflants  confefs  )  they  confer  not  Grace  "Vat 
opere  operato.  And  will  they  not  acknowledge,  that 
many  are  in  the  Bofom  of  the  Church,  who  are 
vifibly  no  Members  of  it?  But  if  this  Charity  be 
extended  towards  fuch,  who  are  where  the  Gofpel 
is  preached,  fo  that  they  may  be  judged  capable 
of  Salvation,  becaufe  they  are  under  a  fimple  im- 
poiTibility  of  dtltin&ly  knowing  the  means  of  Sal- 
vation •,  what  Realbn  can  be  alledged,  why  the  like 
Charity  may  not  be  had  to  fuch,  as  tho' they  can 

if  Satan*  near>  yet  are  tinder  a  fimple  impoflibiiity  of  Hear- 

excufab'e  ing,  becaufe  it  is  not  fpoken  unto  them.  Is  not 
£»xvr     a  Man    *n   China^  or  in  India,  as  much  to  be  excu- 

tht  Hipor-j  fed  for  not  knowing  3  thing  which  he  never  heard 

lQatb  of  °f>  as  a  ^ea^  ^an  here>  wll°  cannot  hear?  For  as 
t/m//a&c  the  deaf  Man   is  not  to  bq  blarrfd,  becaufe  God 

hath 


Of  Univerfal  and  Saving  Light.  187 

hath  been  pleafed  tofuffer  him  to  lie  under  this  In- 
firmity, fo  is  the  Chinees,  or  the  //ft//tf/7,asexcufable, 
becaufe  God  hath  with  held  from  him  the  oppor- 
tunity of  Hearing.  He  that  cannot  hear  a  thing, 
as  being  neceffarily  abfent,  and  he  that  connot  hear 
it,  as  being  naturally  deaf,  are  to  be  placed  in  the 
fame  Category. 

Secondly  ^  This  manifeltly  appears  by  that  Say-  /\nrw^ 
ing  of  Peter,  Afts  10.  34.  Of  a  Truth  I  perceive,  that 
God  is  no  refpetter  of  Perfons  •,  but  in  every  Nation,  he 
thatfeareth  him,  and  worketh  Right eoufnejs,  is  accepted 
of  him.     Peter   was  before  liable  to  that  miltake, 
that  the   relt  of  the  Jews  were  in,  judging  that  all 
were  Unclean,  except  themfelves,  and  that  no  Man 
could,  be  faved,    except  they   were   Profelyted  to 
*  their  Religion,  and  Circumifed.    But  God  (hewed 
Peter  otherways  in  a  Vifion,  and  taught  him  to  call 
nothing  common  or  unclean ;  and   therefore,  feeing  God  re- 
that  God  regarded  the  Prayers  of  Cornelius,  whdfjjj^^? 
was  a  ftranger  to  the  Law,  and  to  Jefus  Chrilt,  as  Cornelius, 
to  the  outward^   yet  Peter  faw  that  God  badac-*^££ 
cepted  him  •,  and  he   is  faid  to  fear  God,  before  he 
had  this  outward  Knowledge:  Therefore  Peter  con- 
cludes, that  every  one,  that  in  every  Nation,  with* 
out   Refpetl  of  Perfons,  feareth  God,  and  worketh 
Righteoufnefs  is  accepted  of  him.     So  he  makes 
the  Fear,  of  God,  and   the  Working  of  Righteouf- 
nefs,   and  not    an  outward  Hiftorical  Knowledge 
*fre Qualification',  They  then  that  have  this,  when- 
ever they  be,  they   are  faved.    Now   we  have  al- 
ready proved,  that    to  every  Man   that   Grace  is 
given  whereby  he   may    live   Godlily  and  Righte- 
oufly;  and  we  fee,  that  by  this  Grace  Cornelius  did 
fo,  and  was  accepted,  and  his  Prayers  came  up  for 
a  Memorial   before  God,   before  he  had  this  out- 
ward Knowledge.     Alfo,  was  not  Job  a  perfcS  and  %™$rf 
upright  Man,  that  j eared   God,   and  ef the  wed  Evil  ?  did  job 
Who  taught  Job  this  i    How  knew  Jvb  Adam's  Fall  ?  %%/£ 
And  from  what  Scripture  learned  he  that  excellent  kmwk'iz*] 

Knowledge 


188  PROPOSITIONS    V..&VL 

Knowledge  he  had,  and  that  Faith,  by  which  he 
knew  his  Redeemer  lived  ?  (For  many  make  him  as 
old  as  Mofes  )  Was  not  this  by  an  Inward  Grace  in 
the  Heart  ?  Was  it  not  that  Inward  Grace,  that 
taught  Job  to  efche.w  Evil,  and  to  fear  God?  And 
wis  it  not  by  the  Workings  thereof,  that  he  became 
a  jult  and  upright  Man  ?  How  doth  he  reprove  the 
Wicked nefs  of  Men,  Chap.  24.  And  after  he  hath 
numbered  up  their  Wickednefs,  doth  he  not  con- 
demn them,  verf,  1 3.  for  Rebelling  againlt  this  Light, 
for  not  knowing  the  Way  thereof,  nor  abiding  in 
the  Paths  thereof?  It  appears  then,  Job  believed 
that  Men  had  a  Light,  and  that  becaufe  they  Re- 
belled againlt  it,  therefore  they  knew  not  its  Ways, 
and  abode  not  in  its  Paths  :  Even  as  the  Pbarifees, 
who  had   the  Scriptures,  are  faid  to  Err,  not  know- 

job's        'nS  tne  Scripture.     And  Mo  Job's  Friends,  tho'  in 
-,  r  fome  things  wrong  -,  yet  who  taught  them  all  thofe 

^nt!sdy  excellent  Sayings  and  Knowledge  which  they  had  ? 
Did  not  God  give  it  them,  in  order  to  fave  them  ? 
Or  was  it  meerly  to  condemn  them?  Who  taught 
Elibu,  Th3t  /^Infpiration  of  tbs  Almighty giveth  Un- 
derstanding •,  that  the  Spirit  of  God  wade  him,  and  the 
Brtatb  of  the  Almighty  gave  him  Life?  And  did  not 
the  Lord  accept  a  Sacrifice  for  them  ?  And  who 
dare  fay,  that  they  are  Damned  ?  But  further,  the 
Apoftle  puts  this  Controverfie  out  of  doubt  -,  for, 
if  we  may  believe  his  plain  Affertions,  he  tells  us, 
Rom.  2.  That  the  Heathens  did  the  things  contained  in 
the  Law.     From  whence  I  thus  argue: 

^r  In  every  Nation,  he  that  feareth  God,  and  work- 

eth  Righteoufnefs,  is  accepted: 

But    many    of  the  Heathens  feared   God,   and 
wrought  Righteoufnefs: 
.     Therefore   they  were  accepted. 

The  Minor  is  proved  from  the  Example  of 'Corne- 
lius :  But  I  fhall  further  prove  it  thus$ 

He  that  doth  the  things  contained  in  the  Law, 
feareth  God,  and  workerti  Righteoufnefs: 

But 


Of  XJniverfal  and  Saving  Light.  189 

.. .  — — —  'i 

But  the  Heathens  did  the  things  contained  in  the  Law: 

Therefore  they  feared  God,  and  wrought  Righte-    x 
oufnefs. 

Can  there  be  any  thing  more  clear?  For  if  to  do 
the  things  contained  in  the  Law,  be  not  to  fear  God, 
and  work  Righteouihefs,  then  what  can  be  faid  to 
do  fo,  feeing  the  Apoftle  calls  the  Law  Jpiritual,  ho- 
ly, juft  and  good>  But  this  appears  manifestly  by 
another  Medium,  taken  out  of  the  fame  Chapter, 
verf.  13.  So  that  nothing  can  be  more  clear  •  The 
words  are,  The  doers  of  the  Lawjhall  be  juft  fed. 
From  which  I  thus  argue,  without  adding  any 
word  of  my  own-, 

The  Doers  of  the  Law  fhall  be  juftified  ;  ^r 

But  the  Gentiles  do  the  things  contained  in  theLaw. 
All,  that  know    but  a  Conclufion,  do  eaiily  fee  The  Gen- 
what  follows  from  thefe  exprefs  words  of  the  Apo-  l£*  ^fj; 
iUe.     And  indeed,  he,  through  that  whole  Chapter  the  l*v>* 
labours,  as  if  he   were  Contending  now  with  our 
Adveifaries,  to  confirm  this  Doftrine,  verfe.  9,  io, 
11.   Tribulation  and  Anguijh  upon  every  Soul  of  Man 
that  doth  evil,  to  the  Jew  Jirft,  and  alfo  to  the  Gentile  * 
.  tor  there  is  no  Refpetf  of  Perfons  vdih  God.  Where  the 
Apoitle  clearly  Homologates ,  or  confefles  to  the  Sen- 
tence of  Peter  before  mentioned  ;  and  fhews,   that 
Jew  and  Gentile,   or  as   himfelf  explains  in   the 
following  Verfes,  both  they  that  have  an  outward 
Law,  and  they  that   have  none,  when  they  do  good, 
{hull  be  jufiijied.     And  to  put  us  outofall  doubt, 
in  the  very  following  Verfes,  he   tells,   That  the 
Doers  of  the  Law  are  jufiijied,  and  that  the  Gentiles 
did  the   Law.     So  that  except  we  think,  he  fpake 
not  what  he  intended,  we  may  fafely  conclude,  that 
fuch  Gentiles  were  Jultified  and  did  partake  of  that 
Honour,    Glory     and    Peace    which    -comes    upon 
every  one  that  doth  good  -y  even  the  Gentiles,  that 
are  without   the  Law,    when  they  -work good-,  fee- 
ing with   God  there  is  no  Refpetf  of  Perfons.    So  as 
we  fee,   that  it  is   not  the  having   the  Outward 

Know- 


190  PROPOSITIONS    V.  &  VI. 

Knowledge   that  doth   fave,  without   the  Inward  $ 
fo  neither  doth   the   want   of  it,  to  fuch  to  whom 
God  hath   made   it  impoflible,  who  have  the  In- 
ward,  bring  Condemnation.     And  many  that  have 
wanted  the  Outward,  have  had  a  knowledge  of  this 
Inwardly,   by  Vertue  of  that  Inward    Grace   and 
Light  given  to  every  Man,  working  in  them,  by 
Which  they   forfook  Iniquity  and  become  Jult  and 
Holy  as    is   above    proved  -,  who,   tho'  they  knew 
warning     noc  tne   Hiftory   of  Adam's  Fail,  yet   were  fenfible 
t he  Hijfory,  i n  themfeives  of  the  Lofs  that  came  by  it,  feeling 
Tunfltz   thw  Inclinations  to  Sin,  and  the  Body  of  Sin  in 
i>A /o,  a- them  :  And   tho3  they  -knew    not   the   Coming  of 
tuyjhi  Chrifr,  yet  were  fenfible  of  that   Inward  Power 
eome        and  Salvation  which    came   by  him,   even  before, 
£ti^fwas  wel1  as  iince  his  Appearancein  the  Flefh.     For 
I  queltion  whether  thefe    Men  can  prove,  that  all 
the  Patriarchs  and  Fathers,  before  Mofes,  had  a  di- 
ftinQ   Knowledge  either  of  the  one  or  the  other, 
or    that   they   knew  the  Hiftory  of  the  Teee    of 
Knowledge    of  Good   and    Evil,    and  of  Adam's 
eating  the  Forbidden   Fruit}  far   lefs   that  Cbrilt 
fhould  be   Born  of  a  Virgin,   fhould    be  crucified, 
and  treated  in  the  manner  he  was.    For  it  is  juitly 
to   be  believed    that  what  Mofes   wrote  of  Adam, 
and   of  the  Firft  Times,  was  not  by  Tradition,  but 
by  Revelation  •,  yea,  we  fee  that  not  only  after  the 
writing   0?  Mofes,  but  even   of  David,  and  all  the 
title  Prophets,  who  propheiled  fo  much  of  Chrift,  how 
.:*.„  little  the  Jews,  that  were  expecting  and  wifhing 
'fiakirs  for  the   MeJJiab,  could  thereby  difcern  him   when 
jtophhs  »ie  came?  tnat  they   Crucified  him  as  a  Blafphemer, 
not  as  a  MeJJiab,  by  miltaking  the  Prophecies  con- 
cerning  him  5  for   Peter   faith  exprelly,  Ails  g.17*'? 
to  the  Jews,.  That  both  they  and  their  Rulers  did  it 
through  Ignorance,     And  Paul  faith,   1  Cor.  2.  8.  That 
had  they  known  it,  they  mould  not  have  Crucified  the 
Lord  of  Glory.    Yea,   Mary  her  felf,  to  whom  the 
gel  had   fpoken,  and  who  had  laid  up  all  the 

miraculous 


971  : 


Of  Univerfal  and  Saving   Light.  191 

miraculous  Things  accompanying  his  Birth  in  her 
Heart,  fhe  did  not  underltand  how,  when  he  di- 
sputed with  the  Dotfcrs  in  the  Temple,  that  be  was 
about  bis  Father's  Bufinefs.  And  the  Apoltles,  that 
had  believed  him,  converfed  daily  with  him,  and 
law  his  Miracles,  could  not  underltand,  neither 
believe  thofe  things  which  related  to  his  Death, 
Sufferings  and  RefurretUon,  but  were  in  a  certain  re- 
fpe£l  ltumbled  at  them. 

§.  XXVU.    So  we  fee,  how  that  it  is  the  Inward 
Work,  and  not  the  Outward  Hiltory  and  Scripture, 
that  gives  the  true  Knowledge  j    and   by  this  In- 
ward Light,  many  of  the  Heathen  Philofophers  were 
feniible  of  the   Lofs  received  by  Adam,  tho'  they  ^  Hea" 
knew  not   the    outward  Hiltory;  Hence  Plato  zt^T/bulf 
ferted,  That  Man's  Soul  was  fallen  into  a  dark  Cave,  tbeLofsre- 
where  it  only  converfed  with   Shadows.     Pythagoras  Adam, 3 
faith,    Man  wandereth  in  this  World  as   a  Stranger, 
banifhedfrom  the  PrefenceofGod.     And  Plotinus  com-  He  . 
pareth  Man's  Soul,  fallen  from  God,  to  a  Cinder,  or  Phiiofo- 
dead  Coal,  cut  of  which  the  Fire  is  extingwfhed.     Some  ^lsKvi\ 
of  them  faid,  That  the  Wings  of  the  Soul,  were  clip-  tult. 
ped,  or  fallen  cff,fo  that  they  could  not  flee  unto  God.  £!a?j- 
Ali  which,  and  many  more  fuch  Expreilions,  that  plo'iinl* 
might  be  gathered  out   of  their  Writings,  fhew, 
that  they  were  not   without  a  fenfe  of  this  Lofs. 
Alfo,  they  had  a  Knowledge  and  Difcovery  of  Jefus 
Chrift  inwardly,  as  a  Remedy  in  them,  to  deliver 
them  from  that  Evil  Seed,  and  the  Evil  Inclinations 
of  their  own  Hearts,  tho'  not  under  that  particular 
Denomination. 

Some  called  him  a  Holy  Spirit,  as  Senecu,  Epili. 
4 T.  who  faid,  There  is  a  Holy  Spirit  in  us,  that  treat- 
eth  us  as  we  treat  him.     Cicero  callethit  an  Innate  Cfcero 
Light,  in   his  Book   De  Republica,  cited  by  Laclan-  jtnatl 
tun,- 6  InSit.  where  he  calls  this  Right  Reofon.  given  ?*zj>*-    , 

n    si     a  3    v?  t         ft-  t\  ■       /     Iaftaa.  In 

unto  ail,  Lonjtant   and  tternal,  calling  unto  Duty  by  sea. 

Commanding,  and  deterring  from  Deceit  by  Forbidding. 

Adding,  1  hat  it  cannot  be  abrogated,  neither  can  anv 

be 


J92  PROPOSITIONS    V.&  VI. 

be  j reed  from  it,  neither  by  Senate  nor  People-,  that  it 
is  one  Eternal,  and  the  fame  always  to  all  Nations -,fo 
thn  there  is  not  one  at  Rome,  and  another  at  Athens.- 
Wbofo  i  beys  it  not,  mull  flee  from  himfelf,  and  in  this 
is  greatly  tormented,  altho^  hefhould  ej'cape  all  other 
Pun  foments.     Plotinus  alfo  calls  him  Light,  faying, 
That  as  the  Sun  cannot  be  known,  but  by  its  own  Light, 
Jo  G^d  cannot  be  known, ~but  with  his  own  Light :  And 
as  the  Eye  cannot  fee  the  Sun,   but  by  receiving  its 
Image,  Jo  Man  cannot  know  God,  but  by  receiving  his 
Image  -,  and  that  it  behove tb  Man  to  come  to  Purity  of 
Heart,  before  he  could  know  God-,  calling   him  alfo 
W'fdom,  2l  Name  frequently  given  him  in   Scrip- 
ture ^   fee  Prov.  i.  20.  to  the  end  -,    and  Prov.  8.   o, 
34."  where  Wifdom  is  fa  id  to  Cry,  In  treat,   and    In- 
vite all,   to   come   unto  her,  and    learn   of  her  .• 
And  what  is  this  Wtjdom,  hut  Chriil  >    Hence  fuch. 
as  came  among  the  Heathen,  to  forfake  Evil,   and 
cleave  to  Righteoufnefs,   were  called  Philofophers, 
^i\°J°m     that  is,  Lovers  of  Wifdom.     They  knew  this  Wif 
Hheiipfo   dom  was  nigh  unto  them,  and   that  the  bett  Know- 
f':ludt      ledge  of  God,  and  'Divine  Myfleries,  was  by  the  ln- 
fpiration  of  the  Wifdom  of  God.     Phocylidcs  affirmed, 
Phccylides  That   the  Word  of  the  Wifdom  of  God  was  be[i.     His 
words  in  the  Greek   are,  Tfc  U  Bwomffm  <jo$i<*$  Aoyo$ 

And  much  more  of  this  kind  might  he  inftan- 
ced,  by  which  it  appears  they  knew  Chrift -,  a]id 
by  his  working  in  them,  were  brought  from  Un- 
rjghteoufnefs  to  Righteoufnefs,  and  to  love  that 
Power  by  which  they  felt  themfelves  redeemed  ^ 
fo  that,  as  faith  the  Apoftle,  They  fhew  the  Work  of 
the  'L<iw  written  in  their  Hearts,  and  did  the  thir.gs 
contained  in  the  Law ;  and  therefore,  as  all  Doers  of 
the  Law  are,  were  no  doubt  juflified,  and  faved  thus 
by  the  Power  of  Chrift  in  them.  And  as  this  was 
the  Judgment  of  the  Apoftle,  fo  was  it  of  the 
fcs  *  Primitive  Chriftians.  Hence  fujiin  Martyr  [tuck 
gjf'4*'    not  to  call  Socrata  %0rifthn,  faying,  That  all  fuch 

at 


Of  Univerjal  and  Saving   Light.  193 

as  lived  according  to  the  Divine  Word  in  them,  which 
was  in  all  Men,  were  Chrillians  \fucb  as  Socrates  and 
Heraclitus,  and  others  among  the  Greeks,  &c.  That 
fucb  as  live  with  the  Word,  are  Cbriflians  without  Fear 
or  Anxiety* 

Clemens  Alexandrinus  faith,  ApoL  2.  Strom,  lib.  1.  Oem.AI,'1 
That  this  Wifdom  or  Philojophy  was  neceffary  to  the 
Gentiles,  and  was  their  School  matter    to  lead  them 
unto  Chrifl,  by  which  of  old  the  Greeks  were  justi- 
fied. 

Nor  do  I  think,  faith  Auguflin,  in  his  Book  of  the  Anguft.  de 
City  of  God  (lib.  18.    cap.  47.  )  that  the  Jews  dare  Ctv'Vci' 
affirm,  that  none  belonged  unto  God,  but  the  l/raelites. 
Upon  which  place,  Ludovicus  Vives  faith,  That  thus  Lud.Vivcs 
the  Gentiles   not  having  a  Law,  were  a  Law  unto 
the mf elves  -,  and  the  Light  fo  living,  is  the  Gift  of 
God,  and  proceeds  from  the  Son  5  of  whom  it  is  written, 
that  he  inlightneth  every  Man  that  cometh  into  the 
World. 

Auguflin  alfo  teflifies  in  his  ConfefTions,  lib.  7. 
cap.   9.    That  be  bad  read  in  the    Writings   oj  the  The  Plato- 
Platonifts,   though  not  in  the  very  fame  Words,  yet  "l%("r" 
that,  which  by  many  and  multiply ed  RcaJ on s  did  per-  in  the  be- 
fwade,  that  in  the  beginning   was  the  Word,  and  the  fXhhvas 
Word  was  with  God  -,   this  was  en  the  beginning  with  u^ht. 
God,  by  which  all  things  were  made,  and  without  which 
nothing  was  made,  that  was  made  :  In  him  was  Life9 
and  the  Life  was  the  Light  of  Men  :  And  the  Light 
fhined  in  the  Darknefs,  and  the  Darknefs  did  not  com- 
prehend it.     And  albeit  the  Soul  gives  Teftimony  con- 
cerning the  Light-,  yet  it  is  not  the  Light,  but  the 
Word  of  God :    For  God  is   the  true  Light,  which 
enlighteneth  every  Man  that  cometh  into  the  World  ,  and 
fo  repeats  to  verfe  14.  of  John  1.  adding,  Tbefe  things 
have  I  there  read. 

Yea,   there  is  a  Book  tranilated  out  of  the  Ara- 
bick,  which  gives  an  account  of  one   Hal  Ebn  Tok-  YoLiin? 
dan-,  who,   without  converfe  of  Man,  living  in  an 
liland  alone,  attained  to  fuch  a  profound  Know- 

O  ledge 


194  PROPOSITIONS    V.&VI. 

ledge  of  God,  as  to  have  immediate  Converfe  with 
him,  and  to  affirm,  That  the  befl  and  mofi  certain 
Knowledge  of  God,  is  not  that  which  is  attained  by 
Trcmijjes  premifcd,  and  Conclufions  deduced-,  but  that 

pe  Sl,,     which  is  enjoyed  by  Conjunction  of  the  Mind  of  Man, 
*•/«-  voith   the  fupream  Intelletl,  ajter  the  Mind  is  purified 

jlyecUythefrom  i*s  Corruptions,  and  isfeparatedfrom  all  Bodily 

Mind  of    [wages,  and  is  gather d  Into  aprojound  Stilnefs. 

§.  XXVIII.  Seeing  then,  it  is  by  this  inward 
Gift,  Grace  and  Light,  that  both  thofe  that  have 
the  Gofpel  preached  unto  them,  come  to  have  Jefus 
brought  forth  in  them,  and  to  have  the  faving 
and  fanQified  ufe  of  all  outward  Helps  and  Ad- 
vantages.-  And  alfo  by  this  fame  Light,  that  all 
inay  come  to  be  faved  5  and  that  God  Calls,  In- 
vites, and  Strives  with  all,  in  a  Day,  and  fa  vet  h 
many,  to  whom  he  hath  not  feen  meet  to  convey 
this  outward  Knowledge  5  therefore  we  having 
the  Experience  of  the  Inward  and  Powerful  Work 
of  this  Light  in  our  Hearts,  even  Jefus  revealed 
in  us,  cannot  ceafe  to  Proclaim  the  Day  of  the 
,f;yojrLord,   that  is  arifen  in   it,  crying  out    with    the 

*h*  jr°*d  Woman  of  Samaria,  Come  and  fee  one  that  hath  told 
me  all  thai  ever  [have  done-,  Is  not  this  the  Chrifl  ? 
That  others  may  come,  and  feel  the  fame  in  them- 
felves,  and  may  know,  that  that  little  fmall  thing 
that  reproves  them  in  their  Hearts,  however  they 
have  defpifed,  and  neglected  it,  is  nothing  lefs  than 
the  Gofpel  preached  in  them  5  Chrifl,  the  Wifdom  and 
Power  of  God,  being  in  and  by  that  Seed,  feeking  to 
lave  their  Souls. 

Of  this  Light  thereforeii//£Z(/?/fffpeaks  in  his  Con- 
frjjions,  lib.   li.  cap.   9.     In  this  beginning,  0  God  ! 

iSSuftJn    tb°U  ma<*eft   rtK  Heavens  and  the  Earth,  in  thy  Word, 

',/    in  thy  Son,  in  thy  Vcrtue,  in  thy  Wifdom,  wonderfully 

rig*  and  wonderfully  doing  ;  Whofhall  comprehend  it  ? 

Who  fl?all  declare  it  ?  What  is  that  thatfhineih  in  unto 

me,  and  f mites   my   Heart  without  hurt,  at  which! 

**  W  I  both  pmple,  and  am  Inflamed  >    I  Tremble,  info  far 

as 


Of  Univerfal  and  Saving  Light.  195 


as  I  am  unlike  unto  it\  and  lam  Inflamed,  in fo  far 
jas  lam  like  unto  it:  It  is  Wifdom  which  Jhinetb  in 
.  unto  me,  and  difpvlletb  my  Cloud,  which  bad  again 
covered  me,  after  I  was  departed  from  that  Larknefs, 
and  Rampier  oj  my  TunifJments.  And  again,  he  faith, 
lib.    10.  cap.   27.    //  is  too  late  that  Ibave  loved  thee, 

0  thou  Beaut  ijulmfs.fo  Ancient  and  fo  New  !  Late 
7?ave  I   loved  thee,  and  behold  thou  waft  within,  and 

1  was  without,  and  there  was  fe eking  thee !  Thou  didji 
Call,  thou  didfl  Cry,  thou  didii  break  my  Dcajnrjs. 
thou  glancedji,  thou  didft  Jl/inc,  thou  chajedft  away  my 
Darknep. 

Of  this  alfo  our  Country-Man  George  Buchanan 
fpeaketh  thus,  in  his  Book,  De  Jure  rcgni  apud  Buchanan 
Scot  os  :  Truly,  I  under  Hand  no  other  thing  at  prefent,  teMyi*£ 
than  that  .Light,  which  is  divinely  infujed  into  our  liA^ 
Souls:  For  when  God  formed  Alan,  he  not  only  gave 
him  Eyes  to  his  Body,  by  which  he  might  ffuin  thofe 
things  that  are  hurtful  to  him,  and  jo  How  thofe  things 
that  arc  profitable  ^  but  alfo  bathfet  before  his  Mind, 
as  it  were  a  certain  Light,  by  which  he  may  difcern 
things  that  are  Vile,  from  things  that  are  Hone  ft :  Some 
call  this  Power,  Nature,  others  the  Law  of  Nature  1 
J  truly  judge  it  to  be  Divine,  and  am  perf waded,  that 
J<  at  ure  and  Wifdom  never  fay  different  things.  Min  c- 
ever,  God  hath  given  us  a  Compcnd  oj  the  Lazv,  which 
in  few  words  comprehends  the  whole -,  to  wit,  That  we 
JJoould  love  him  from  our  Hearts,  and  our  Neighbours 
as  our  f elves.  And  of  this  Law  all  the  Books  of  the 
Holy  Scriptures  which  pertain  to  the  forming  of  Alan- 
ners,  contain  no  other,  but  an  Explication. 

"This  is  that  Univerfal,  Evangelical  Principle,  in 
and  by  which  this  Salvation  of  ChrilT  is  exhibited  [e,,;  Anl 
to    All  Men,   both   Jew  and  Gentile,  Scythian  and  Oenriu, 
Barbarian,  of  whatfoever  Country  or  Kindred  he  be :  ^?Bar- 
and    therefore  God  hath  raifed  up  unto  himfelf,  in  baiian, 
this  our  Age,   faithful   WitneOTes  and   EvangeHlts,  *fXts*U 
to  preach  again  his  Ever/a  fling  Gofpcl,  and  to  direct.  >*n, 
All,  as  well  the  High  Profeilqrs,  who  Boaft  of  the  chri^ 

O  2  ham 


-& PROPOSITION    VII. 

Law  and  the \  Scripture,  and  the  outward  Knowledge  of 
Chrift  as  the  Infidels  and  Heathens,  that  know  not 
Jum  that  way,  that  they  may  all  come  to  mind  the 
Light  _/«  them,  and  know  Chrift  in  them,  the  7uS 
One  w  ***»,  whom  they  have  fo  long  killed,  and. 
made  merry  over,  and  be  bath  not  refiSec ?  Tames  <r  A 
And  give  up  their  Sins,  Iniquities,  ftlfe  Sh  pr£ 
feflions,  and  outfide  Righteoufnefs,  to  be  c  ucified 
by  the  Power  of  his  Crofs  in  them  ,'  fo  as  they  maj 
know  Chrijf  within  to  be  the  Hope  of  Glory Xi  may 
come  to  walk  in  his  Light,  and  be  faved  wh™s 

TZZ&t?  enl'ghtncth  every  Man  that  -: 

PROPOSITION    VII, 

Concerning  Justification. 
As  many  as  reftft  not  this  Light,  hut  receive  thefame^ 
,  becomes  in  them  a  Holy,  Pure  and  Spiritual  Birth 
bnngmg  orth  HolineJs,R,gbteoufnefsPurltv  J/l'i) 
tbofe other  BleJJedFri-as  IchJe  fcfpZbttoG^ 
bywhuh  Holy  Birth  to  «*,  Jefus  Chrift  formed 
within  us  and  working  his  Works  in  us,  as  ZTare 
Sanlified/o  are  we  juflifiedin  the  fight  'o/gZ  al 

*s<$  tbcmj -elves  ,  but  by  Chrift,  «fe  is  both  Z  Gift 
end  the  G.ver  and  the  Caufe  producing  the  mils  in 
ns,  who  as  he  hath  reconciled  us,  while  we  wer  Fne- 
mcsdothalo  in  his  Wifdom  fave  us,  and  ufify 


Of  Juflification.  197 

§.  I.rTp  }\  E  Dotfrine  of  Justification  comes  well  in 
JL  order,  after  the  difcufling  of  the  Extent 
of  Chrift's  Death,  and  of  uhe  Grace  thereby  com- 
municated \  fome  of  the  fharpelt  Contefts  concern- 
ing this  having  from  thence  their  Rife.  Many  are 
the  Difputes  among  thofe  called  Chriflians,  con- 
cerning this  point;  and  indeed,  if  all  were  truly 
minding  that  which  Juftifieth,  there  would  belefs 
Noife  about  the  Notions  of  J  unification.  I  iTiali 
briefly  review  this  Controverfie,  as  it  ltands  among 
others,  and  as  I  have  often  ferioufly  obferved  it  5 
then  in  fhort  ftate  the  Controverfie,  as  to  us,  and 
open  our  Senfe  and  Judgment  of  it  :  And  kfly, 
prove  it  (  if  the  Lord  will )  by  fome  Scripture- 
Teftimonies,  and  the  certain  Experience  of  all  that 
ever  were  truly  Jultified. 

§.  II.     That  this Do&rine  ofjuftification  hath  been  Obferv.  il 
and   is  greatly  vitiated  in    the  Church   of  Rome,  is  ThtMethwi 
not   by  us  queftioned  \   tho'  our  Adverfaries  (  who  cfjujiif- 
for    want  of    better  Arguments,   do  often  roake™'^*^ 
Lyes   their  Refuge  )  have  not  fpared  in  this  refpect  cimrcb of 
to  Stigmatize  us  with  Popery  -,  but   how  untruly,  R°mer 
wili  hereafter  appear.    For  to  fpeak  little  of  their 
Meritum  ex  Condigno,  which  was  (  no  doubt  )  a  very 
common  Do&rine  of  the   Romifh  Church,  efpecially 
before  Luther;  tho'  moll:  of  their   Modern  Wri- 
ters, efpecially   in  their  Controverfies  with  Prote- 
Uants   do    partly  deny  it,  partly  qualifie  it,  and 
feem   to  ftate  the  matter  only,  as  if  they  were 
Fropagaters  and  Pleaders  for  Good  Works,  by  the 
others  denied.    Yet  if  we  look  to  the  Effefts  of 
this  Dottrine  among  them,  as  they  appear  }*™$ 
generality  of  their  Church-Members,  nor  in  things 
difapproved,  but   highly  approved  and  commend-  rixTops* 
ed   by  their  Father  the   Pope,  and  all  his  Cheat*,  f*™g 
as  the  molt  beneficial  Cafuality  of  all  his  Reve-  m»nb*n4- 
venues  we  (hall  find,  that  Luther  didnpt  without «-*| 
great  ground  oppofe  himfelf  to  them  in  this  mat-  nu£S, 
ter  :  And  if  he  had  not  run  himfelf  into  another 

O  3  extream 


i98  PROPOSITION    VII, 


extream  (  of  which    heareafrer  )  his  Work  would 
have    Itood     the  better.     For  in  this,  as  in  molt 
other    things,    he  is  more  to  be  commended,  for 
what  he  pu.JTd    down   of  Babylon,  than  for  what 
he   built  OTnis  own.     Whatever  then  the  Papifls 
may     pretend,    or     even  fome   good   Men  among 
them  may   have  thought,   Experience  (heweth,  and 
it  is  more  than  manifeft,  by  the  univerfal  and  ap- 
proved  Practice  of  their   People,  that  they  place 
not  their  J  unification  fo  much   in  Works  that  are 
truly  and  morally  Good,  and  in  the   being  truly 
renewed  and    ianclified  in   the  Mind,   as  in  fuch 
things  as  are  either  nor  Good  nor  Evil,  or  may 
truly  be  called    Evil,    and  can  no  otherways  be 
reckoned   Good,   than  becaufe   the  Pope  pleafes  to 
INpfltejfo*  call   them  fo.     So  that  if  the  matter  be  well  lifted, 
fytfefdT'    ^    $'d\  be    found    that    the    greatelt    part  of  their 
uponjhe     JuJMcation  depends  upon  theAurhority  of  his  Bulls., 
JulIs  andjnot  upon  the  Power,  Vertue  and  Grace  oFCbriji, 
revealed  in  the  Heart,  and  renewing  of  it 5  as  will 
J?rccfL  appear,    Firfty    From    their   Principle   concerning 
their  Sacraments ,  which  they  fay,  confer  Grace,  ex 
their  sa-  °Pere  operato.     So  that   if  a   Man   partake  but  of 
fifi.    them,  he  thereby  obtains  Remiilion  of  Sin,  tho* 
he  remains   as  he  was  5  the  Vertue  of  the  Sacra- 
wsnts  making  up  the  want  that  is  in  the  Man.     So 
that   this  Aft  of  Submiffion  and  Faith  to  the  Laws 
of  the  Church,   and  not   any  real  inward  Change, 
is   that   which  jciltifieth  him.     As  for  Example 5  if 
a  Man  make  ufb  of  the  Sacrament(as  they  call  it>/ 
'       "     Pennance,  foasto  tell  ovjefc  his  Sins  to  a  Prieft,  tho3 
-   he  have   not  true  Contrition  (  which  the  Lord  hath 
made  aDiblutely  neceffary  for  Penitent  Sinners)  but 
only  Attrition,  (  a  Figment  of  their  own  )  that  is, 
If  he   beforry  hehath  iinned,  not  out  of  any  Iovq 
to  God,  or   his  Law,  which  he  hath  tranfgrefled, 
but  for  fear  of  Punifhmcnt  -,  yet  doth   the  Vertue 
the  Sacrament  fas  they  affirm  )  procure  to  hirn 
/Ufficn  of  Sins  1   lb  that  being  abfolyed  by  the 


(f  Justification.  199 

Prielt,  he  Itands  accepted  and  juftified  in  the  fight 
of  God.  This  Mm's  Juftification  thenprocceedeth 
not  from  his  bong  truly  Penitent,  and  in  any  mca- 
fure  inwardly  changed  and  renewed,  by  the  work- 
ing of  God's  jrace  in  his  Heart  $  but  meerly  from 
the  Vertue  rf  the  Sacrament,  and  Authority  of  the 
Prieft,  who  nath  pronounced  him  Abfolved  5  fo  that 
his  Juftifiation  is  from  fomewhat  without  him,  and 
not  within  him. 

Secondly  3  This  will  yet  more  appear  in  the  mat-  j>rooj-\\% 
ter  of  Indulgences,  where  RemiiTion  of  all  Sins,  not 
only   pall,  but  for  years  to  come,  is  annexed'  to  the  J*J^*JJJ 
vifiting  fuch  and  fuch  Churches  and  Reliqu.es,  faying   u*ent 
fuch  and  fuch  Prayers  h  fo  that  the  Perfon  that  fo 
doth,  is  prefently  cleared  from  the  guilt  of  his  Sin, 
and  jultified  and  accepted  in  the  fight  of  God.     As 
for  Example  :  -He   that   in  the  great  Jubilee,  will 

*  go  to  Rome,   and  prefent  himfelf  before  the  Gate 

*  of  Peter  and  Paul,  and  there  receive  the  Pope's 
c  BleJJwg  3  or  he  that  will  go  a  Pilgrimage  to  James's 
1  Sepulchre  in  Spain,  or  to  Mary  of  Loretto,  is  upon 
?  the  performance  of  thofe  things  promifed  For- 
1  givenefs  of  Sin.    Now  if  we  ask  them  the  Rea- 

*  ion,  how  fuch  things,  as  are  not  morally  good  in 

*  themfelves,  come  to  have  Vertue  ?   They  have  no 

*  other  anfwer,  but  becaufe  of  the  Church's  and  Pope's 

*  Authority  3  who  being  the  great  Treafurer  of  the 
c  Magazine  of  Cbriji's  Merits,    lets  them  out  upon 

*  fuch   and  fuch  Conditions.     Thus  alfo  the  inven- 

c  tion  of  faying  Mafs,  is  made  a  chief  Inftrument  °f  Fapl/!sm 
c  Juftification  ^    for  in  it  they  pretend  to  offer  Cbrlji  Maft,vb*t 

*  daily  to  the  Father,  a  Propitiatory  Sacrifice  for  the  *'  ts* 
•Sins   of  the  Living  and  Dead  :  So  that  a  Man,  for 

*  Money,  can  procure  CbriS  thus  to  beofter'dfor  him 
'  when  he  pleafes :  by  which  Offering    he  is  faid  to 

*  obtain  RemiiTion  of  Sins,  and  to  Itand  Juftified  in 
1  the  fight  of  God.  From  all  which,  and  much  more 
'  of  this  nature  which  might  be  mentioned,  it  clocri 

*  appear,  that  the  Paplfis  place  their  Jultification, 

O  4  ;  not 


/ 


TZo  PROPOSITION    VII. 


Luther  and 


«  not  fo  much  in  any  Work  df  Holinefs,  really 
'  brought  forth  in  them,  and  rea\  forfaking  of  Ini- 
«  qu'uy,  as  in  the  meer  Performarhe  of  fome  Cere- 
«  monies,  and  a  blind  Belief  whichVheir  Teachers 
1  have  begotten  in  them  5  that  the \hurch  and  the 
c  Tope,    having    the    abfolute  DifpenWion  of  the 

*  Merits  of  Chrifl,  have  power  to  make  \hefe  Merits 
c  effectual  for  the  Remiflion  of  Sins,  ar^  Jultifica- 

*  tion  offuch,  as  will  perform  t hole  Ceremonies, 
This  is  the  true  and  real  method  of  Judication, 
taken  by  the  generality  of  the  Church  of  Rome, 
and  highly  commended  by  their  publick  Preachers, 
efpecially  the  Monks,  in  their  Sermons  to  the  Peo- 
ple ^  of  which  I  my  felf  have  been  an  Ear  and  an 
Eye-witnefs:  However  fome  of  their  modern  Wri- 
ters have  laboured   ro  qualifie  it  in  their  Contro- 

tt  verfies.     This  Doclrine  Luther  and  the  Proteflants 
tbePmefi-  then  had    good  Reafon  to  deny  and  oppofe  5  tho5 
j£"oprpe0'  many  of  them   ran  into  another  Extream,  fo  as  to 
Wafers  Doc  deny  Good  Works  to  be  mceffary  to  Juflification  -,  and 
Tor kf  fell t0  Preacn  UP>  notonty  Remijjwnof Sins  ,but  Juflification 
\mo  'the    by  Faith  alone,  without  all  Works,  however  good.     So 
other  ex-  t^at  ^jen  ^0  n0t  obtain  their  Juflification,  according 
maGood    as   they  are  inwardly  Sanctified  and  Renewed  h  but 
Works  ne-  are  jultified  meerly  by  Believing  that  Chrifl  died  j or 
%*%**•  them;  and  fo  fome  may  perfeQly  be  Jultified,  tho* 
tion.         tney   be   lying  in  grofs  Wickednefs  ^  as  appears  by 
the   Example  of  David,  who  they  fay  was  fully 
and   perfectly  Jultified,  while  he  was  lying  in  the 
grofs  Sins  of  Murder  and   Adultery.    As  then  the 
Proteflants    have  fufficient  ground  to  quarrel  and 
confute   the  Papifls,  concerning  thofe  many  Abufes 
in  the  matter  of  Juftification  \  fhewing  how  the  Do- 
Urine  of  Chrifl   is  thereby  vitiated  and  overturned, 
and  the  Word  of  God  made   void  by  many  and  ufe- 
lefs  Traditions,  the  Law  of  God  neglecled,  while 
fooiifh  and   needlefs  Ceremonies  are  prized  and  fol- 
lowed, through  a  falfe  Opinion  of  being  Jultified 
by  the  performance  of  them  j  and  the  Merits  and 

Sufferings 


Of  Juftification.  2oi 


Sufferings  of  Chrift  (  which  is  the  only  Sacrifice  ap- 
pointed of  God  for  Remiflion  of  Sins;  derogated 
from,  by  the  fetting  up  of  a  daily  Sacrifice,  never  Pap^sDem 
appointed  by  God,  and  chiefly  devifed  out  of  Co-  vL  to  *t\ 
vetoufnefs  to  get  Money  by  :  So  the  Proteftants,  on  Mone*%- 
the  other  hand,  by  not  rightly  eftablifhing  and 
holding  forth  the  Dottrine  of  Juftification,  accord- 
ing as  It  is  delivered  in  the  Holy  Scriptures,  have 
opened  a  Door  for  the  Papifts  to  accufe  them,  as 
if  they  were  Negle&ers  of  Good  Works,  Enemies 
to  Mortification  and  Holinefs,  fuch  as  elteem  them- 
felves  Jultified,  while  lying  in  great  Sins  :  By  which 
kind  of  Accufations  (  for  which  too  great  ground 
hath  been  given  out  of  the  Writings  of  fome  rigid 
Proteftants)  the  Reformation  hath  been  greatly  de- 
famed and  hindered,  and  the  Souls  of  many  in- 
fnared.  Whereas  who  will  narrowly  look  into 
the  matter,  may  obferve  thefe  Debates  to  be  more 
infpecie,  than  in  genere,  feeing  both  do  upon  the 
matter  land  in  one,  and  like  two  Men  in  a  Circle, 
who  tho'  they  go  fundry  ways,  yet  meet  atlaft  in 
the  fame  Centre. 

For  the  Papitts,  they  fay  ♦,  They  obtain  Remiflion  of  t*pift*  *** 
Sins,  and  are  juUified  by  the  Merits  of  Chrift,  as  the  ffi/J"; 
fame  are  applied  unto  the?nin  theufeof  the  Sacraments  meets  in 
of  theChurch  ;  andaredifpenfed  in  the  Performance  of  J^j£jjk 
fuch  andfuchCeremonies,  Pilgrimages,  Prayers  and  Per-  the — . 
formances,  tho"  there  be  not  an  inward  Renewing  oj  the 
Mind^nor  knowing  of  Chrift  inwardly  formed ;  yet  they 
are  remitted,  and  made  Righteous,   ex  opere  operato, 
becaufe  of  the  Power  and  Authority  accompanying  the 
Sacraments,  and  the  Difpenfers  of  them. 

The  Proteftants  fay  3  That  they  obtain  Rimiflion  of — fr»t£ 
Sins,  andftand  juftified  in  the  fight  of  God,  by  Vertuefy™5  B" 
of  the  Merits  and  Sufferings  of  Chrift-,  not  by  infufing  $o  ' fahh 
Right eoufnefs  into  them,  but  by  pardoning  their  Sins, and  the  wei't- 
hy  accounting  &  accepting  their  Perfons  as  righteous  \  j^"  f!,T10R 
they  reftlng  en  Him  and  his  Right  eoufnefs  by  Faith  ;  of  Faith,  ■ 
much  Faith,  the  AH  of  Believing,  is  not  imputed  unto  f$'*1' 
ffiemfor  Right  eoufnefs,  '  ~     So 


o2  PROPOSITION    VII. 


So  the  Justification  of  neither  here  is  placed  in 
any  Inward  Renewing  of  the  Mind,  or  by  Vertue 
of  any  Spiritual  Birth,  or  Formation  of  Chrilt  in 
them*  but  only  by  a  bare  Application  of  the  Death 
and  Sufferings  of  Chrilt,  outwardly  performed  for 
them:  Whereof  the  one  lays  hold  on  a  Faith  rett- 
ing upon  them,  and  hoping  to  be  juftified  by  them 
alone-,  the  other,  by  the  faying  offome  outward 
Prayers  and  Ceremonies,  which  they  judge  makes 
the  Death  of  Chrilt  effe£tual  unto  them.  I  except 
here  (being  unwilling  to  wrong  any  )  what  things 
have  been  laid,  as  to  the  neceflity  of  inward  Holi- 
nefs,  either  by  fbme  modern  Papifls,  orfome  modern 
Proteftants,  who  in  fo  far  as  they  have  laboured  af- 
ter a  Midft  betwixt  thefe  two  Extreams,  have  come 
near  to  the  Truth  ^  as  by  fome  Citations  out  of 
them,  hereafter  to  be  mentioned,  will  appear : 
Tho'  this  Do&rine  hath  not,  fince  the  Apoftacy, 
(fo  far  as  ever  I  could  obferve  )  been  fo  diftin&ly 
and  evidently  held  forth,  according  to  the  Scrip- 
ture Teftimoriy,  as  it  hath  pleafed  God  to  reveal 
it,  and  preach  it  forth  in  this  Day,  by  the  Wit- 
neiTes  'of  his  Truth,  whom  he  hath  raifed  to  that 
end.  Which  Do&rine,  tho'  it  be  briefly  held  forth 
and  comprehended  in  the  Tbejis  it  felf  •,  yet  I  (hall 
Sfat*  of  *fc*  a  little -more  fully  explain  the  State  of  the  Con- 
hntra-  troverfie,  as  it  Hands  betwixt  us,  and  thofe  that 
ye'jy'        now  oppofe  us. 

•fxpi.  i.         §•  M-   Firft  then,  as  by  the  Explanation  of  the 
former  Thefis  appears,  We  Renounce  all  Natural 
jujlifica-    ?ower  and  Ability  in  our  felves,  in  order   to  bring 
tion  us   out  of  our  lolt  and  fallen  Condition,  and  firft 

%nd  from  Nature-,  and  confefs,  that  as  of  our  felves  we  are 
the  uve  able  to  do  nothing  that  is  good  5  fo  neither  can  we 
tfGod.  procure  Remiilion  of  Sins,  or  Jultification,  by  any 
A&  of  our  own,  fo  as  to  merit  it,  or  draw  it  as 
a  debt  from  God,  due  unto  us :  But  we  acknow- 
ledge all  to  be  0/ and  from  his  Love,  which  is  the 
Original  and  Fundamental  Caufe  of  our  Acceptance. 

Secondly  5 


Oj  J  unification*  203 

Secondly  \  God  manifetfed   this  Love  towards  us, 
in  the  fending  of  his  Beloved  Son,  the  Lord  Jejus  ExPli- 


$6 

of  his  CV*?/},  that  he  might  reconcile  us  unto  him- 
felf,  and  by  the  Eternal  Spirit  offered  himfelf 
without  Spot  unto  God,  and  fuffered  for  our  Sins, 
the  juji  for  the  \Jnjujt\  that  he  might  bring  us 
unto  God. 

Thirdly  then  5  Forafmuch  as  all  Men,  who  have  e*p]-  $t 
come   to  Man's  Eltate,  (  the  Man  jefus    only   ex- 
cepted) have    finned,  therefore  All  have   need   of 
this  Saviour,  to  remove  the  Wrath  of  God   from 
them,  due  to  their  Offences^  in  this  refpecl  he   is 
truly  faid,  to  have  born  the  Iniquities  oj  us  Ml}  in  bis 
Body  on  tbeTree-,  and  therefore  is  the  Only  Mediator, 
having  qualified  the  Wrath  of  God  towards  us$  fo 
that  our  former  Sins  ftand  not  in  our   way,  being 
by  Venue  of  his  molt  Satisfactory  Sacrifice  removed 
and  pardoned.     Neither  do   we  think,  that  Rem  if-  ToRm^. 
fion  of  Sins  is  to  be  expected,  fought,  or  obtained  i$on  of 
any  other  way,  or  by  any  works  or  Sacrifice  what-  Sw'- 
foever,    (Tho'  as  has  been  faid  formerly,  they  may 
come  to  partake  of  this  RemilBon,  that  are  igno-  ^-^ 
rant  of  the  Hiftory.)  So  then  Chrift,  by  his  Death  betmlt 
and   Sufferings,  hath  Reconciled  us  to  God,  even^/^ 
while  we  are  Enemies*  that  is,  he  offers  Reconci- 
liation unto  us^  we  are  put  into  a  capacity  of  be- 
ing Reconciled  5  God  is  willing  to  forgive  us  our 
Iniquities,  and   to  accept   us^  as  is  well  exprefled 
by  the  Apoltle,   1  Cor.  5.  19.  God  was  in  Chrift,  re- 
conciling the  World  unto  bimfelj\  not  imputing  their 
Trrfpaffes   unto  them,  and  hath  put  in  us  the  Word  of 
Reconciliation,    And  therefore  the  Apoftle,  in  the 
next  Verfes,  intreats  them,  in  Con  ft  s  flead,  to  be  Re- 
conciled to  God,  intimating,  that  the  Wrath  of  God, 
being  removed  by  the   Obedience   of  Chrift  Jefus, 
lie  is  willing  to  be  Reconciled  unto  them,  and 

ready 


204  PROPOSITION     VII. 

ready  to  remit  the  Sins  that  are  paft,  if  they  Re" 

A  Twofold  PeiU' 

iLttomp-        We  confider  then,  our  Redemption  in  a  twofold 
fhn.         refpeft:  or   ftate  -,  both  which  in  their  own  nature 
are  perfeft,  though  in  their  application  to  us,  the 
one  is  not,  nor  cannot  be,  without  refpe£l  to  the 
other, 
j.  The  Be-     The  Firft  is,  The  Redemption  performed  and  ac- 
tfcbrift1    compliflied  by  Chrift  jor  us,  in  his  Crucified  Body, 
without  us.  without  us :  The  other  is  the  Redemption  wrought 
by  Cbrift  in  ust  which  no  lefs  properly  is  called  and 
accounted  a  Redemption   than  the  former.      The 
firft  then  is  that  whereby  a  Man,  as  he  ftands  in 
the  Fall,  is  put  into  a  capacity  of  Salvation,  and 
hath  conveyed  unto  him  a  meafure   of  that  Power, 
Vertue,  Spirit,  Life  and  Grace,  that  was  in  Chrift 
Jefus  5  which,  as  the  Free-Gift  of  God,  is  able  to 
counter-ballance,  overcome,  and  root  out  the  Evil 
Seed,  wherewith  we  are  naturally,  as  in  the  Fall, 
leavened. 
£  The  J?*-     The  Second  is  that,  whereby    we    witnefs    and 

iTougbtnBy^now  this  Pure  anci  perfe&  Redemption  in  our 

tiiriitinw.f elves,  purifying,  cleanfing  and  redeeming  us  from 

the   power  of  Corruption,  and   bringing   us  into 

Unity,  Favour  and  Friendship  with  God.     By  the 

firft  of  thefe  two,  we   that    were  loft  in    Adam, 

plunged  in  the  bitter  and  corrupt  Seed,  unable  of 

our  ielves  to  do  any  good  thing,  but   naturally 

joyned  and  united   to  Evil,  forward  and  propenfe 

to  all  Iniquity,  fervants  and  flaves  to  the  power 

and  fpirit  of  Darknefs,  arenotwithltandingall  this, 

fo  far  Reconciled  to  God  by  the  Death  of  his  Son, 

while  Enemies,  that  we  are  put  into  a  capacity  of 

Salvation  ^  having  the  Glad-Tidings  of  the  Gofpel 

of  Peace  offered  unto  us  j  and  God  is  Reconciled 

»Eph4.i5>  unt0  us  *n  Chrift,  calls  and  invites  us  to  hirnfelf* 

ijoh4-?°.  in  which  refpeft  we  underftand   thefe  Scriptures- 

?pet.£**!  *tie  flevo  the  Enmity  in  him/elf.      He  loved  us  firft  $ 

14.&3. 18.  feeing  as  en  oar  Blood,  be  f aid  unto  us,  Live  -,  be,  voba 

did 


•  Of  Juftification.  20? 

did  not  fin  bis  own  J "elf  bare  our  fins  in  bis  own  Body 
on  the  Tree;  and  be  died  for  our  fins,  tbe  Juft  for  the 
TUnjuU. 

By  the  Second,  we  witnefs  this  capacity  brought 
into  Attj  whereby  receiving,  and  not  refilling,  the 
purchafe  of  his  Death,  to  wit,  the  Light,  Spirit, 
and  Grace  of  Cbrlji  revealed  to  us,  we  witnefs  and 
poiTefs  a  real,   true  and  inward  Redemption  from 
the  power  and  prevalency  of  Sin  -,  and  fo  come  to 
be  truly  and  really  Redeemed,  Juftified,  and  made 
Righteous,  and  to  a  fenfible  Union  and  Friendfhip 
with  God.     Thus  be  died  for  us,  tbat  be  might  Redeem 
us  from  all  Iniquity  •,  and  thus  we  know  bim,  andtbeJ^9£J$ 
Power  of  bis  RefurreUion,  and  tbe  Fellowft/ip  of  his  Suf- 
ferings, being  made  conf  or  ?nable  t  obis  Death.  This  laft  ^ 
follows  the  firft  in  order,  and  is  a  confeqence  of  it, 
proceeding  from  it,  as  an  Ejfeft  from  its  Caufe  *,  fo  as 
none  could  have  enjoyed  the  laft,  without  the  firlt 
had  been  (  fuch  being  the  Will  of  God  -,  )  fo  alfo  can 
none  now  partake  of  the  firlt,  but  as  he  witneffeth. 
the  laft.    Wherefore  as  to  us,  they  are  Both  Caufes 
of  our  Juftification  :  The  firlt  the  Procuring  Efficient, 
the  other  the  Formal  Caufe. 

Fourthly,  We  underftand  not  by  this  Juftification  HvPi.  4, 
by  Chrift,  barely  the  Good  Works,  even  as  wrought  by 
tbe  Spirit  of  Chrift-,  for  they,  as  Proteftants  truly  af- 
firm, are  rather  an  effeft  of  Juftification  than  the 
Caufe  of  it:  But  we  underftand  the  Formation  ofneForw** 
Cbrifi  in  us,  Chrift  born  and  brouebt  forth  in  us  r  from  **?*.£ 

1  •    1       ^        1    tt7      1  ii  i  -r^      •     thrift  in  v.i 

which,  Good  Works  as  naturally  proceed,  as  Fruit  be*its*oU 
from  a  fruitful  Tree.  It  is  this  Inward  Birth  in  us,  &****- 
bringing  forth  Rigbteoufnefs  and  Holinefs  in  us,  that 
doth  Juftified  which,  having  removed  and  dons 
away  the  contray  nature  and  fpirit,  that  did  bear 
Rule,  and  bring  Condemnation,  now  is  in  dominion 
over  all  in  our  Hearts.  Thofe  then  that  come  to 
know  Chrift  thus  formed  in  them,  do  enioy  him 
wholly  and  undivided,  who  \$  the  L  0  R  D  our 
RLGHTEOVSN  ES  5,  Jer.  23,6,  This  is  to  be 

Clothe* 


oc6  PROPOSITION     VII. 


Clothed  with  Cbrift,  and  to  have  put  him  on,  whom 
God  therefore  truly  accounted  Righteous  and  Juih 
This  is  lo  far   from   being  the  Doftrine  of  Pajlfh7 
thar  as  the  generality  of  them  do  not  underftand  it* 
fo  the  Learned  among  them  oppofe  it,  and  difpute 
againit  it,  and  $mx' cuhrly,  Bellarmine.     Thus  then, 
as  I  may  fay,  the  Formal  Caufe  of  Jultification  is 
not  the  Works,  to  fpeak    properly,  they  being  but 
an  Ffteftofit;  but  this  Inward  Birth,  this  J  ejus 
brought  forth  in   the    Heart:    Who  is  the  Well- 
beloved,  whom  the  Father  cannot  but  accept,  and' 
all  thofe,  who  thus  are  fprinkled  with  the  Blood  of 
fefus,  and  wafhed  with  it.     By  this  alfo  comes  thar 
Communication  of  the  Goods  of  Chrilt  unto  us,  by 
nbicb  we  come  to  be  made  Partakers  oj  the  Divine  Na- 
tare,  as  faith  Peter,  2  Pet.  i.m4.  and  are  made  one 
with  him,  as  the  Branches  with  the  Vine,  and  have 
a  title  and  right  to  what  he  hath  done  and  fuftered 
VbrifPi  0-  for  us:   So  that   his  Obedience  becomes   ours,  his 
M^bucuf  Righteoufnefs  ours,  his  Death  and  Sufferings  ours. 
mfs,Deatb  And   by  this  Nearnefs  we  come  to  have  a  lenfe  of 
i!^afer'  hi$  Sufferings,  and  to  fuffer  with  his  Seed,  that  yet 
•ursl         lies  preffed  and  crucified  in  the  Hearts  of  the  Un- 
godly* and  fo  travel  with  it,   and  for  its  Redemp- 
tion/and  for  the  Rpentance  of  thofe  Souls,  that  in 
it  are  Crucifying  as  yet  the  Lord  of  Glory.    Even  as 
the  Apoftle  Paul,  who  by  bis  Sufferings  is  laid  to  fill  up 
that  which  is  behind,  oj  tbe  AfflUhons  of  Cbnjijor  bis 
Body,  which  is  tbe  Church :  Tho5  this  be  a  Myltery, 
fcaied  up  from  all  the  Wife  Men,  that  are  yet  ig- 
norant of  this  Seed  in   themfelves,  and  oppofe  it  -, 
ncverthelefs  fome  Protcttants  fpeak  of  this  Juitirica- 
tion  (  y  Cbriji  inwardly  put  on  h  as  fhall  hereafter  He 
recited  in  its  place. 
£xp]   k.        Lafllyh  Tho'  we  place  Remiffion  of  Sins    in  the 
Rir'lfeoufncfs  and  Obedience  oj  Cnritt,  performed  by  him 
in  the  Flcfh,  as  to  what  pertains  to  the  remote  pro- 
curing Cauie*  and  that  we  hold  our  felves  formally 
jufficd  by  Cbriji  fefus  formed  and  brought  jerth  in 


Of  Juftification*  <  207 


us :  Yet  can  we   not  (as  fome  Protectants  have  un- 
warily done  )  Exclude  Works  from  Jufiificaticn.    For  Goodw°rk& 

1      »     '•  ■     1  t    i\'r     1      /  7  nre  not  ex* 

tho    properly  we  are  not  ]  unified  jor  them,  yet  are  eluded  ju- 
we  Juttified  in  ibem\  and  they  are   neceffary,  even  ^c-4'^ 
as  Caufafine  qua  non,  i.  e.  Tfo  Gz#/>   without  which 
none  are  ifulified.    For  the  denying  of  this,  as  it  is 
contrary  to  the  Scriptures  Teftimony  5  fo  it  hath 
brought  a  great  Scandal  to  the  Proteftant  Religion, 
opened  the  Mouths  of  PapiUs,  and  made  many  too 
fecure,  while  they  have  believed   to  be  Juttified 
without  Good  Works.      Moreover,   tho'  it  be  not 
fofafe  to  fay,  They  are  Meritorious  *,  yet  feeing  they 
are  Rewarded,  many  of  thofe  called  the  Fathers, 
have  not  fpared  to  ufe  the  word  [Merif]   which 
fome  of  us  have  perhaps  alfo  done,  in  a  qualified 
fence ;  but  no  ways  to  infer  the  Popiftj  Abufes  above- 
mentioned.    And  lafttyi  if  we  had  that  Notion  of 
Good  Works,  which  molt  Prot  eft  ants  have,  we  could 
freely  agree  to  make  them  not  only  not  neceffary, 
but  reject  them  as  hurtful :  viz.  That  the  best  Works, 
even  of  the  Saints,  are  defiled  and  polluted.    For   tho* 
we  judge  fo  of  the  beft  Works  performed  by  Man, 
endeavouring  a  Conformity  to  the  outward  Law, 
by  his  own  Strength,  and  in  his  own  Will  $  yet  wc 
believe,  that  fuch  Works  as  naturally  proceed  from 
this  Spiritual  Birth,  and  Formation  of  Chrift  in  us, 
are  Pure  and  Holy,  even  as  the  Root  from  which  they 
come^  and  therefore  God  Accepts  them,  juftifies  us 
in  them,  and  Rewards  us  for  them,  of  his  own  Free- 
Grace.    The  State  of  the  Controverfie  being   thus 
ftated,  thefe  following  Pofitions  do  hence-from  arife, 
in  the  next  place  to  be  proved. 

§.  IV.  Firlt  ;  That  the  Obedience,  Sufferings,  and  Pofition  t\ 
heath  of  Chrift,  is  that,  by  which  the  Soul  obtains  Re- 
miflion  of  Sins,  and  is  the  procuring  Caufe  of  that  Grace, 
by  whofe  Inward  Workings  Chrilt  comes  to  be  formed 
inwardly,  and  the  Soul  to  be  made  conformable  unto 
him,  and  Jo  juft  and  fufttfied.  And  that  therefore, 
in  refpeSt  of  this  Capacity  and  Offer  of  Grace,  God 

is 


2g8  proposition    VII. 

is  faid  to  be  Reconciled;   not  as  if  he  were  actually 
Reconciled,  or  did  actually  Juttifie,  or  account  any 
Juft,  fo  long  as  they  remain  in  their  Sins,  really 
impure  and  unjuft. 
I'offtiom.      Secondly  ;  That  it  is  by  this  Inward.  Birth  ofCbriji 
in  Man,  that  Man  is  made  juft,  and  therefore  fo  ac- 
counted by  God:  Wherefore,  to  be   plain,  we   are 
thereby   and  not  till  that  be  brought  forth  in  us, 
formally  ( if  we  mull  ufe  that  word  )  fuftified  in  the 
fight   of  God  •  becaufe  Juitification  is  both  more 
properly  and  frequently  in  Scripture,  taken  in  its 
proper  fignification,  for  making  one  Juft,  and  not 
reputing  one  meerly  fuch,  and  is  all  one  with  San- 
ftification. 
*ofition  5.      Thirdly  -5  That  iince  Good  Works  as  naturally  fol. 
GoodWorhs  l°w  fr°m  ^is  Birth,   as  heat  from  Fire  ^  therefore 
«re  Caufa  are  they  of  Abfolute  Necefftty  to  Juttification,as  Caufa 
pne  qui    fae  qua  non,   i.  e.  tho'  not  as  the   Caufe  for  which  $ 
jujtifici-   yet  as   that  in  which  we  are  and  without  which 
fcoa.         we  cannot   be  Juftified.     And  tho5  they  be  not  Me- 
ritorious, and  draw  no  debt  upon  God,  yet  he  can- 
not but  accept  and  reward  them ;  for   it  is  con- 
trary  to  his   Nature   to  deny  his  own  ^  fince  they 
may  be  perfect   in  their  kind,  as  proceeding  from 
a   pure,   holy  Birth   and  Root.    Wherefore  their 
Judgment  is  falfe,  and  againft  the  Truth,   that  fay, 
That  the  holiefl  Works  of  the  Saints  are  defiled  andfinful 
in  the  fight  of  God  :  For  thefe  Good  Works  are  not  the 
Works  of  the  Law,  excluded  by  the  Apoftle  from 
Juitification. 
Vofithnx.      §.  V.  As   to  the  firlt,  I  prove  it  from  Rom.  3.  2 J.' 
Proof  I.  Whom  God  hath  fet  forth  to  be  a  Propitiation  through 
Faith  in  his  Blood,  to  declare  his  Right eoufnefs  for  the 
TlnEffica-  Remiilion  of  Sins  that  are  pafi,through  the  forbearance 
vfatblf5  °i  God-    Here  the  ApolUe  holds  forth  the  Extent 
redeem      and  Efficacy  of  CbriJVs  Death,  (hewing,  that  thereby, 
if*E>iT    anc*  ky   Faith  therein,  Remiffion  of  Sins  that  are 
palt  is  obraincd  ^  as  being  that,  wherein  the  For- 
bearance of  God  is   exercifed    towards  Mankind, 

So 


Of  J >t fl  fie  at  ion.  209 

So  that,  tho'  Men,  for  the  Sins  they  daily  commit, 
deferve  Eternal  Death,  and  that  the  Wrath  of  God 
fhould  lay  hold  upon  them  ^  yet  by  Venue  of  that 
molt  fatisfaftory  Sacrifice  of  Chriji  fcfus,  the  Grace 
and  Seed  of  God  moves  in  love  towards  them,  du- 
ring the  Day  of  their  Vifitation  ^  yet  not  fo  as  not 
to  Itrike  agamlt  the  Evil  (for  that  muft  be  burned 
up  and  deitroyed  )  but  to  redeem  Man  out  of  the 
Evil. 

Secondly -,  If  God  were  perfectly  Reconciled  with  Proof  It 
Men,  and  did   elteem  them  Juit,   while  they   are 
actually  Unjuft,  and  do  continue  in  their  Sins  j  then 
fhould  God    have  no  Controverfie  with     ,  T  ,  .  r    , 

them:  *How   comes  he  then  fo  often   cerning  Men  beiore  o>n- 

tO  Complain,  and  tO  Expoft ulate  fo  much     verfion,who  afterwards  are 

throughout   the  whole  Scripture  with  $Z  KKSiS 

fuch,    as    Our  AdverfarieS  COnfefs  tO  be    Antinowians,do  aver  were 

Jultified  5  telling  them,TW^r  Sins/.-  J^f^Tifolo^ 

par  ate  betwixt  him  and  them?  Ifji.  59.  2.  tnofe,  who  (  according  to 

For  where  there  is  a  perfeft  and  full  ^t~n;  °.Sf  heel 

Reconcilation,   there  is  no  Separation.  Converted:  Whomaibeic 

Yea,  from  this  Doctrine  ic  necelTarily  gg«f &J*a^g 

follows,    either    that    fuch,    for     Whom    and fometimes  in  hainous 

Cbrifi  died,  and  whom    he  hath  thus  ^TdS'^d"^: 

Reconciled,  never  Sin  ^   or  that,  when   der ;  yet  they  aiTrt  to  be 
they  do  fo,  they  are  ftili  Reconciled,   p^edtiy  and  wholly  jufti- 
and  their  Sins  make  not  the  lealt  Separa- 
tion from  God  5  yea,  that  they  are  Jullified  in  their 
Sins.     From    whence  alfo  would  follow  this  abo- 
minable  Confequence,  that   the   good  Works  and 
greatelt  Sins  of  fuch,  are  alike  in  the  fight  of  God  5 
feeing  neither  the  one  ferves  to  Juftirle  them,  nor 
the  other  to  break  their  Reconcilation  ^  which  oc- 
cafions   great  Security,  and  opens  a  door  to  every 
lewd  Practice. 

Thirdly  $  This  would  make  void  the  whole  Pra-  Pr.  IIL 
clical  Doftrine  of  the  Gofpel,  and  make  Faith  it 
felf  needlefs.     For  if  Faith  and  Repentance,   and 
the  other  Conditions  called  for  throughout  the  Gof- 

P  pel, 


2io  PROPOSITION      VII. 


pel,  be  a  Qualification  upon  our  part  neceiTary  to  be 
performed  5  then  before  this  be  performed    by  us, 
we  are   either  fully  Reconciled   to  God,  or  put  in 
a  capacity   of  being  Reconciled  to  God,   he  being 
ready   to  Reconcile  and  Jultifie  us,  as  thefe  Condi- 
tions are  performed;  Which  latter,  if  granted,  is 
according   to   the  Truth   we   profefs.     And  if  we 
are   already   perfectly   Reconciled  and  Juftifled,  be- 
fore thefe  Conditions  are  performed,  (  which  Con- 
ditions are  of  that  Nature,   that   they   cannot  be 
performed    at    one  time,  but  are  to  be   done  all 
ones  Life-time)   then   can   they  not  be  faid  to  be 
abfolutely  needful:  Which   is  contrary  to  the  very 
exprefs  Teltimony  of  Scripture,  which  is  acknow- 
Heb  11.6.   lodged  by  MChrijUans:  For  without  Faith  it  is  impoffibie 
John  3. 18.  to  pleafe  God :  They  that  believe  not,  are  conde?nnyd  ab 
Hom.8?'4*  ready, bccaufe  they  believe  not  in  the  Only  Begotten  Son 
of  God  :  Except  ye  Repent ',  ye  cannot  be  Javcd :  For  if 
ye  live  after  the  Flcflj,  yefnall  die.   And  of  thofe  that 
were  Converted  :  /  will  remove  your  Candlestick  from 
Apoc.2.5.  you.unlefsye  Repent.  Should  I  mention  all  the  Scrip- 
tures  that  pofitively  and  evidently  prove  this,   I 
might  tranfcribe  much  of  all  the  Doctrinal  Part  of 
the  Bible.     For  fince  Chrift  faid,  It  is  Finijhed,  and 
did  finifh  his  Work  Sixteen  Hundred  Years  ago,  and 
upwards  ^  if  he  fo  fully  perfected  Redemption  then, 
and  did  actually  Reconcile  every  one,  that  is  to  be 
A  Door  of  laved  •  not   fimply  opening  a  Door   of  Mercy  for 
IptnZto   them'  offerinS  lhe  Sacrifice  of  his  Body,  by  which 
cbriji^on  they    may    obtain   Remiffion  of  their  Sins,  when 
fltuT      l^ey  Repenr,   and  communicating  unto  them  a  mea- 
fure  of  his  Grace,  by  which  they  may  fee  their  Sins, 
and  be  able  to  Repent  ^  but  really  make  them  to  be 
The  n.m\-  rePurecl  as  Ju^  either  before  they  believe  (as  fay 
Swnians"  tne  Aminomians)  or  after  they  have  aiTented  to  the 

2«!S/i^,T-Urh  of  the  Hlftory  of  Chrift,  or  are  fprinkled 

JwT'anct  wi'Lh    the  Baptifm  of  Water,   while  neverthelefs 

Jufific*-    they   are   adully  Unjuft,  fo  that  no  part  of  their 

Redemption  is  to  be  wrought  by  him  now,  as  to 

their 


Of  Juftljication.  21  r 


their  Reconciliation  &  Juiiification^  chen  the  whole 
Docf  rinal  Part  of  the  Bible  is  ufelefs,  and  of  no  pro- 
fit.- In  vain  were  the  A  pottles  fent  forth  to  preach 
Repentance  and  Remilfion  of  Sins  $  and  in  vain  do  alL 
the  Preachers  bellow  their  Labour,  fpend  their  Lungs, 
and  give  forth  Writings-,  yea,  much  more  in  vain  do 
the  People  fpend  their  Money,  which  they  give  them 
for  Preaching  •,  feeing  it  is  all  but  Atfum  agere,  but 
a  vain  and  ineffectual  EfTay,  to  do  that  which  is  al- 
ready perfectly  done  without  them. 

But  Jaftlyi   To  pretermit  their  Humane  Labours,  proof\y 
as  not  worth  the  difputing,  whether  they  be  need- 
ful or  not,  fince  fas  we  fhall  hereafter  (hew  )  them- 
felv.es   confefs,   the  beft  of  them  is  finful^  thisalfo 
makes  void  the  prefent  Interceffion  of  Chrift  for 
Men.     What  fhall   become  of  that  great  Article  of 
Faith,   by   which  we  affirm,  That  befits  at  the  Right  cW.p5 
Hand  of  God,  daily  making  Interceffion  for  us  \  and  j or  daily  mat- 
vohicb  end  the  Spirit  it  j  elf  maketb  Interceffion  j  or  usl%%*f£ 
with  Groanings,  which  cannot  be  uttered  ?     For  Chrift  us. 
maketh  not  Interceffion   for  thole,  that  are  not  in 
aPoflibility  of  Salvation  ^  that  is  abfurd.    Our  Ad- 
.verfaries  will  not  admit  that  he  prayed  for   the 
World  at  all  5  and  to  pray  for  thofe,  that  are  already 
•Reconciled,  and    perfectly  Juftified,   is   to  no  pur- 
pofe  :    To  pray  for  Re-million   of  Sins,   is  yet  more 
needlefs,   if  all  be  remitted,  pafr,   prefent,    and  to 
come.     Indeed  there   is    not  any  folid  Solving  of 
this,  but  by  acknowledging,  according  to  the  Truth, 
/That  Chrilt   by  his  Death  removed  the  Wrath  of 
God,    fo   far  as  to  obtain  Remiflion  ofSinsforas 
many  as  receive  that  Grace  and  Light  that  he  com- 
municates unto  them,  and  hath  purchafed  for  them 
by  his  Blood:  Which,  as  tiny   believe    in,   they     . 
come  to  know  Remiflion  of  Sins  paft,  and  Power 
to   fave  them  from  Sin,  and  to  wipe  it  away,  fo 
ofren   as  they  may  fall  into  it  by  unwatchfulnefs 
or  weaknefs,  if  applying  themfelves  to  this  Grace, 
they  truly   Repent.     For  to  as  many  as  receive  him, 

P  2  he 


I 


212  PROPOSITION      VII. 

be  gives  Power  to  become  the  Sons  of  God :  So  none 
are  Sons,  none  are  Juliified,  none  Reconciled,  until 
they  thus  receive  him  in  that  little  Seed  in  their 
Hearts:  And  Lije  Eternal  is  offered  to  tbnfe.  who  by 
fatient  continuance  in  well  d>ingJeekjor  Glory  Honour, 
and  immortality :  tor  ij  the  Righteous  Alan  depart  jrom 
his  Rigbteoufnefs,  bis  Rigbteoufnefsfballbc  rcmembred 
no  more.     And  therefore,  on  the  other  part,  none  arc 
longer  Sons  of  God,  and  Juftified,  than  they  pa- 
tiently continue  in  Rishteoufnefs  and  Well  doing, 
And    therefore  Chrift  lives  always  making  Inter- 
ceflion,  during  the  Day  of  every  Man's  Vifira' ion, 
that  they  may  be  Converted;    And  when  Men  are 
in  fome  meafure  Converted,  he  makes  Interceilion, 
that  they  may  continue,  and  go  on,  and  not  faint, 
nor  go  back  again.     Much  more  might  be  faid  to 
confirm  this  Truths  but    I  go  on  to  take  notice  of 
the  common  Objections  againft  it,  which  are  the 
Arguments  made  ufe  of  to  propagate  the  Errors 
contrary   to  it. 

§.  VI.  The  firfl  and  chief 'is  drawn  from  that  Say- 
ing of  the  Apoftle  before-mentioned,  2  Cor.  5.  18,  19. 
Godbatb  reconciled  us  tobimfelf  by  Jefus  Chrift:  God 
was  in  Chrift,  reconciling  tbe  World  unto  bimfelf\  ncl^ 
imputing  their  Trejpajfes  unto  them. 
Obj,  1.       From  hence  they  leek  to  infer,  That  Chrift  fully  per* 

jefled  tbe  Work  of  Reconciliation  ,wbi  le  be  was  on  Eartb. 
A   r  I  anfwer*,  If  by  (Reconciliation)  be   underftood 

A/7JWt     the  Removing  of  Wrath,  and  the  Purchafe  of  that 
Grace,  by  which  we-  may  come  to  be  Reconciled, 
we  agree  to  it*,  but  that  that  place  fpeaks  no  more, 
appears  from  the  place  ic  felf:  For  when  the  Apo- 
ftle fpeaks  in  the  Perjetl  Time,  faying,  lie  bath  Re- 
conciled us,. he  fpeaks  of  himfelf  and  the  Saints-, 
rhediffe-    wno  having  received  the  Grace  of  God,  purchafed 
we 'be-    hv  Chrift,  were  through  Faith  in  him  actually    Re- 
r%d\e*~  conciled.     But  as  to  theWorld,  he  faith  (Reconciling) 
Chrift^and  not  (Reconciled)  which  Reconciling,  tho'  it  denotes 
Kronen-   a  Lj:ne  fom£vvliat  paltj  yet  it  is  by  the  ImperfeQt 

Time, 


-,  _  lip 

Of  Jufiijication.  2  j  3 

Time,  denoting,  that  the  thing  begun  was  not  per- 
fected. For  this  Work  Chrifi  began  towards  All, 
in  the  Days  of  his  Flefh,  yea,  and  long  before  5 
for  He  was  the  mediator  from  the  Beginnings  and  the 
hambJlainjro??i  the  Foundation  oj  the  World :  But  ia 
his  Flefh,  after  he  had  perfectly  fulfilled  the  Law, 
and  the  righteoufnefs  thereof,  and  rent  the  Vail,  and 
made  way  for  the  more  clear  and  univerfal  Reve- 
lation of  the  Gofpei  to  All,  both  Jew  and  Gentile  \ 
he  gave  up  himjelj  a  mojlfatisfallory  Sacrifice  j 'or  Sin\ 
which  becomes  effectual  to  as  many  as  receive  him 
|n  his  inward  Appearance,  in  his  Light  in  the  heart. 
Again,  This  very  place  fheweth,  that  no  other  Re- 
conciliation is  intended,  but  the  Opening  of  a  Door  of 
Mercy,  upon  God's  part,  and  a  Removing  of  Wrath 
for.Sins  that  are  paft^  fo  as  Men,  notwithstanding 
their  Sins,  are  ftated  in  a  capacity  of  Salvation  .• 
For  the  ApolUe  in  the  folowing  Verfe,  faith,  Now 
then,  we  are  Ambafjadcrs  jor  Chrifi,  as  tho*  God  did  be- 
feechyou  by  us\  we  pray  you,  in  Chrifi' s  flead,  be  ye  Re- 
conciled to  God.  For  if  their  Reconciliation  had  already- 
been  perfectly  accompiifhed,  what  need  any  Intreat- 
ing  then  to  be  Reconciled  ?  Ambafladors  are  not  ient 
after  a  peace  already  perfected,  and  Reconciliation 
made,  to  intreat  for  a  Reconciliation,  for  that  in> 
plies  a  manifelt  Contradiction. 

Secondly^  They  object,  Verfe  21.  of  the  fame 
Chapter,  For  he  hath  made  him  tobe  Sin  for  us,  nho 
knew  no  Sin,  that  we  might  be  made  /fo Righteoufnefs 
of  God  in  him. 

From  whence  they  argue-,  That  as  our  Sin  is  im  Gbj.  2. 
put  ed  to  Chrifi,  whohad  no  Sin  -,fo  Chrifi s  Righteoufnefs 
js  imputed  to  us,  without  our  being  Righteous. 

But   this  Interpretation    is   eafily    rejected  ^  for  Anfto. 
tho5  Chrifi  bare  our  Sins,  an&fuffcredjor  us,  and  was 
among  Men,  accounted  a  Sinner,  and  numbred  among 
Tranfgreffors;  yet  that  God  reputed  him  a  Sinner, 
is  no   where   proved.     For  it  is  faid,  Hewsjoynd^i^ 
before  him  Holy,  liarmlefs,  and  UndeSled,  neither  was  s  get^  j 

f  3  there 


2i4  PROPOSITION    VII. 


there  found  any  Guile  in  his  Mouth.  That  we  de- 
ferved  thefe  things,  and  much  more  for  our  Sins, 
which  heindured  in  Obedience  to  the  Father,  and 
according  to  his  Counfel,  is  true  $  but  that  ever 
God  reputed  him  a  Sinner,  is  denied  :  Neither  did 
he  ever  die,  that  we  ihould  be  reputed  Righteous  5 
mjsffi'  tho5  no  more  really  fuch,  than  hewas  a  Sinner  (  as 
tiu/y  re/w  hereafter  appears.)  For  indeed,  if  this  Argument 
tU  hold,  it   might  be  ftretched   to   that  length,  as  to 

become  very  pleafing  to  wicked  Men,  that  love  to 
abide  in  their  Sins  .*  For  if  we  be  made  Righteous,  as 
Chrift  was  made  a  Sinner,  meerly  by  imputation,  then 
us  there  was  no  Sin,  not  in  the  lea  ft  in  Chrift  h  fo  it 
would  follow, that  there  needed  no  more  Righteoufnefs, 
no  more  Holinefs,  no  more  inward.  Salification  in  us, 
than  there  was  Sin  in  him.  So  then  by  his  (  being 
made  Sin  for  us)  muft  be  underftood,  his  Suffering 
for  cur  Sins,  that  we  might  be  made  Parrakers  of 
the  Grace  purchafed  by  him^  by  the  Workings 
whereof  we  are  made  the  Righteoufnefs  of  God  in 
him.  For  that  the  Apoftle  underftood  here  a  be- 
ing made  really  Righteous,  and  not  meerly  a  being 
reputed  fuch,  appears  by  what  follows,  feeing  in 
verf.  14,  i?,  j6.  of  the  following  Chapter,  he  argues 
largely  againlt  any  fuppofed  Agreement  of  Light  and 
Darfcnefs,  Righteoufnefs  and  Un righteoufnefs  j  which 
rnult  needs  be  admitted,  if  Men  are  to  be  reckoned 
Ingrafted  in  Chrift,  and  real  Members  of  him, 
meerly  by  an  Imputative  Righteoufnefs,  wholly 
without  them,  while  they  themfelves  are  a£lually 
Unrighteous.  And  indeed,  it  may  be  thought 
itrange,  how  fome  Men  have  made  this  fo  Funda- 
mental an  Article  of  their  Faith,  which  is  fo  con- 
trary to  the  whole  (train  of  the  Gofpel :  A  thing, 
ChrifcinnoneofallhisSermonsandGraciousSpeeches 
ever  willed  any  to  rely  upon-,  always  recommending 
to  us  Works,  as  Inltrumental  in  our  Jultification. 
And  the  more  'tis  to  be  admired  at,  becaufe  thai 
Sentence  or  Term  ( fo  frequently  in  their  Mouths, 

»r4 


Of  J  unification.  21? 

and  fo  often  preffed  by  them,  as  the  very  Bafts  of 
their  Hope  and  Confidence)  to   wit,  Tbe  Imputed cbrijfsim* 
Rigbteoufnefs  of  Cbritt,  is  not  to  be  found  in  all  theM*4 
Bible,  at  leafc  as  to  my  Obfervation.    Thus  have  I  ^ten°0T 
pafs'd  through  the  firft  part,  and   that  the  more/<w^ 
briefly,  becaufe  many,  who  affert  this  Juftification  a^/ 
by  bare  Imputation,  do  neverthelefs  confefs,  That 
even  the  Eieft  are  not  Jultified,  until  they  be  Con- 
verted 5  that  is,   not  until  this  Imputative  J  unifica- 
tion he  apply'd  to  them  by  the  Spirit. 

§.  VII.    I  come  then  to  the   Second  thing  pro- Pofit.IL 
pofed  by  me,  which    is  j  That  it   is  by  this  inward 
Birth,   or  Cbriji  formed  within,    that  we  are  (  f 0  to  jyor^l[i 
fpeak  )  formally  Juftified  in  tbe  fight  of  God.    I  fup-  within%v>e 
pofe,  I   have   f3id  enough  already  to  demonftrate,  Zed^li' 
how  much  we  afcribe  to  the  Death  and  Sufferings  of 
Cbriji,  as   that,  whereby  Satisfaction  is  made  to  the 
Jultice  of  God,  Remiflion  of  Sins  obtained,  and  this 
Grace  and  Seed  purchafed-,  by  and  from  which  this 
Birth  proceeds.    The  thing  now  to  be   proved  is, 
That  by  Chrilt  Jefus  formed  in  us,  we  are  juftifyed,  or 
made  j u ft.    Let  it  be  marked,  I  ufe  Juftification  in 
this  fenfe  upon  this  occafion. 

Firft  then,  I  prove  this  by    that    of  the  Apoltle  Proof  h 
Paul,  1  Cor.    6.  11.     Andj'ucb  were  fomc  of  yow,  but 
ye  are  Wafhed,   but  ye  are  J anttijied,  but  ye  arc  Jufti- 
fied in  tbe  Name  oftbeLord  J  efhs,  and  by  tbe  Spirit  ofj^^^ 
our  God.    Firft,   This  (full  ified)  here  underltood,  i.  e ■  }ie**S 
mult   needs  be  a  being  really  made  Juft,  and  not  a  £*/£■££ 
being   meerly   imputed  fucb  \  elfe   (Santlified)  and  by  impu* 
(Wafhed)    might   be  reputed  a  being  efteemed  fo,  * 
and  not  a  being  really  fo  \   and  then  it  quite  over- 
turns the  whole  Intent  of  the  Context.    For  the 
i\poftle  (hewing   them    in  the   preceding  Verfes, 
how  the  Unrighteous  cannot  inherit  tbe  Kingdom  of 
God-,  anddefcending  to  the  feveral Species  of  Wick- 
ednefs,  fubfumes,  That  they  were  fometimes  fucb,  but 
now  are  not  any  more  fucb.    Wherefore,  as  they  are 
now  Wafhed  and  Sanctified,  fo  are  they  Juftified.- 

P  4.  For 


tatioiu 


2i6  PROPOSITION      VII. 


For  if"  this  Justification  were  not  Real,  then  it 
might  be  alledged,  that  the  Corinthians  had  not 
foriaken  thefe  Evils,  but  thoJ  they  Mill  continued 
in  them,  were  notwitwltanding  Juttified  :  Which 
as  in  it  (elf  it  is  molt  abfurd,  fo  it  luculemly  over- 
turneth  the  very  Import  and  Intent  of  the  place-, 
as  if  the  Corinthians,  turning  Chriftians,  had  not 
Wrought  any  real  Change  in  them  $  but  had  only 
been  a  Belief  of  fome  barren  Notions,  which  had 
wrought  no  alteration  in  their  Affections,  Will, 
or  Manner  of  Life.  For  my  own  part,  I  neither 
fee  any  thing,  nor  could  ever  yet  hear  or  read  any 
thing,  that  with  any  colour  of  Reafon  did  evince 
(futttjied)  in  this  place  to  be  underftood  any  other 
ways,  than  in  its  own  proper  and  genuine  Inter- 
pretation of  being  made  Juft.  And  for  the  more 
clear  underlianding  hereof,  let  it  be  confidered, 
TheVrn-  tnat  t^*s  ^ord  (  Juftlfte  )  is  derived  eirher  from 
-vatimof  the  SuMtantive  Juftice,  or  the  Adjective  juft: 
*h'Mr&  ^oti1  Which  words  import  the  Subftantive,  that 
topfidered.  true  and  real  Venue  in  the  Sou/,  as  it  is  in  it  felf, 
to  wir,  it  fignifies  really,  and  nox  fuppojitwely,  that 
Excellent  Quality  expreiTed  and  underitood  among 
Men  by  the  word  (JujTice^)  and  the  Adjective 
(juft)  as  applied,  ilgnifies  a  Man  or  Woman, 
who  is  Jutt,  that  is,  in  whom  this  Quality  of 
jt.ftice  is  ftated:  For  it  would  not  only  be  great 
Impropriety,  but  alfo  manifeft  Falfity,  to  call  a 
Man  Jult,  meeriy  by  fuppofition  •  efpecially  if  he 
were  really  Unjuft.  Now  this  word  (Juftijie) 
formed  from  Juftice,  or  juft,  doth  beyond  all  qoe- 
ition  fignihe  a  making  juft.;  it  being  nothing  elfe, 
but  a  Compofition  of  the  Vevhfaao,  and  the  Ad- 
jective juftus,  which  is  nothing  elfe  than  thus, 
juftftco,  i.  e,  Juftum  faeio,  I  make  Jult  ^  and 
(  Juftified  )  of  juft  us  and  fw,  as  juftus  fio,  I  become 
Juit  and  juftifi  at  us,  i.  e.  juft  us  j  aft  us,  1  am  made 
Juft,  Thus  alfo  is  it  with  Verbs  of  this  kind,  as 
fantt'ifico,  foomfanllus  holy,  andjfowj  honor 'ftco, 

'    '  ixom 


Of   Juftification.  217 

from  honor  and  facio  -,facrifico  from  facer  and  fucio: 
All  which  areftill  underltood  of  the  Subject  really 
and  truly  endued  with  that  Vertue  and  Quality, 
from  which  the  Verb  is  derived.  Therefore  as 
none  are  faid  to  be  Sanctified,  that  are  really  Un-  jufHfiU 
holy,  while  they  are  fuch  5  fo  neither  can  any  hk™***7* 
truly  faid  to  be  Juftified,  while  they  actually  tt-ZauJiy* 
main  Unjuff.  Only  this  Verb  juftijy,  hath,  in  arjj**'01* 
Metaphorical  and  Figurative  fence,  been  other- 
wife  taken,  to  wit,  in  a  Lam  fesfe  5  as  when  a 
Man  really  guilty  of  a  Crime,  is  freed  from  that 
Punifhment  of  his  Sin,  he  is  faid  to  be  jujiijyed^ 
that  is,  put  in  the  place,  as  if  he  were  juih  For 
this  ufe  of  the  word,  hath  proceeded  from  the 
true  fuppofition,  That  none  ought  to  be  acquitted,  but 
the  Innocent.  Hence  alfo  that  manner  of  ipeaking, 
1  will  juttijy  fuch  a  Man,  or  /  will  juftijy  this  or  that, 
is  ufed  from  the  fuppofition,  that  the  Perfon  and 
Thing  is  really  juitifiable  :  And  where  there  is  an 
Error  and  Abufe  in  the  Matter,  fo  far  there  is  alfo 
in  the  ExpreiTion. 

This  is  fo  manifeft  and  apparent,   that  Paneus,Varaaisie 
a  chief  Proteftant   (and  a  Cahinitt  alfo  in  his  Opi-  }^fLTt 
nionj  acknowledges  this  ^  We  never  at  any  time  faid  c.  7  f>4>% 
f  faith  he)  nor  thought,  that  the  Righteoufnefs  oj  Cbrifl 
was  imputed  to  us,  that  by  him  we  Jhould  be  named 
formally  Juft,  and  befo,  as  we  have  divers  times  al- 
ready Jhewcd-^j  or  that  would  no  lef  s  f  mindly  fight  with 
right  Reafon,  than  if  a  guilty  Man,  abfolved  in  Judg- 
ment, fhould  fay,  that  he  himfelf  was  formally  Julf  by 
the  Clemency  of  the  Judge   granting  him    his   Life, 
Now,  is   it  not   ftrange,  that   Men   fhould  be  fo 
facile  in  a  matrer  of  fo  great  Concernment,  as  to 
build  the  Strefs  of  their   Acceptance  with   God, 
upon  a  meer  borrowed  and  metaphorical  Significa- 
tion, to  the  excluding,  or  at  lealf  efteeming  that  Ho]. - 
not  necelTary,  without  which  the  Scripture  faith  required -n 
exprefly,  l\o  Man  jh all  ever  JeeGod?  For    '^^0mtl^f^M 
fmefs  tie  yequifite  and  necefiary,  of  which  this  \%%*.    Q 

laid, 


218  PROPOSITION    VII. 


faid,  then  mult  good  Works  alio-,  unlefs  our  Adver- 
faries  can  (hew  us  a  holy  Man  without  good  Works, 
But  moreover,  (  Jujlified  )  in  this  Figurative  fenfe 
Is  ufed  for  Approved  •,  and  indeed  for  the  molt  part, 
if  not  always  in  Scripture,  when  the  word  (Juftify) 
is  ufed,  it  is  taken  in  the  worlt  part;  that  is,  that 
as  the  ufe  of  the  word  that  way  is  an  Ufurpation, 
fo  it  is  fpoken  of  fuch  as  ufurp  the  thing  to  them- 
felves,  while  it  properly  doth  not  belong  unto  them  5 
as  will  appear  to  thofe  that  will  be  at  the  pains  to 
Examine  thefe  places,  Exod.  23.  7.  Job  9.  20. &  27, 
5.  Prov.  I7.I7.  \fai.  5.  25.  Jer.  3.  II.  Ezek.  16.51, 
52.  Luke  10.  29.  &  16.  *?.  which  are  all  fpoken  of 
Men  juftify  ing  the  Wicked,  or  of 'Wicked  Men  justify- 
ing jbemfelves  ^  that  is,  approving  themfelves  in 
their  Wickednefs.  If  it  be  at  any  time  in  this 
fignification  taken  in  good  part,  it  is  very  feldom, 
and  that  fo  obvious  and  plain  by  the  Context,  as 
leaves  no  fcruple.  But  the  Queftion  is  not  fo  much 
of  the  ufe  of  the  word,  where  it  is  paflingly  or  oc- 
casionally ufed,  as  where  the  very  Doftrine  of  Ju- 
ftification  is  handled.  Where  indeed  to  miftake  it, 
viz,  in  its  proper  place,  fo  as  to  content  our  felves 
with  an  Imaginary  Juftification,  while  God  requires 
a  Real,  is  of  molt  dangerous  Confequence.  For  the 
Difquifition  of  which,  let  it  be  confidered,  that  in  all 
thefe  places  to  t  he  Romans,  Corinthians,  Galatians,  and 
elfwhere,  where  the  Apoftle  handles  this  Theam, 
the  word  may  be  taken  in  its  own  proper  Significa- 
tion without  any  abfurdity.  As,  where  it  is  often 
alferted  in  the  above-mentioned  Epiltles  to  the  Ro- 
Lftifad,  m(Ms  and  Galatians,  That  a  Man  cannot  be  j  up  fie  d 
its  proper  by  the  Law  of  Mofes,  nor  by  the  Works  of  the  Law: 
pi«?  There  is  no  abfurdity  nor  danger  in  underltanding 
it,  according  to  its  own  proper  fignification,  to 
wit,  that  a  Man  cannot  be  made  juft  by  the  Law 
of Mofes^ feeing  thi$  fo  well  agrees  with  that  Saying 
of  the  fame  Apoftle,  That  the  Law  makes  nothing 
per  fat*    And  alfo  where  it  is  faid,  We  are  juftifyed 

by 


Oj  fuftification.  219 

by  Faith,  it  may  be  very  well  underltood  of  being 
made  juji  ^  feeing  it  is  alfo  faid,  That  Faith  purify s 
the  Heart-,  and  no  doubt  the  Pure  in  heart  are  Jultj 
and  the  Juit  live  by  Faith.     Again,  where  it  is  faid, 
We  are  juttified  by  Grace,  We  are  juftified/y  Chritl, 
We  are  julified  ^y  the  Spirit^  it  is  no  ways  abfurd 
to  underitand    it   of  being  made  fufi,  feeing  by  his 
Spirit  and  Grace  he   doth   make  Men  juji.    But  ro 
underitand  it   univerfally,   the  other   way,  meerly 
for  Acceptance  and   Imputation,   would    infer   great 
Abfurdities,  as  may  be   proved  at  large 5  but  be- 
caufe  I  judged  it  would   be  acknowledged,  I  for- 
bear at  prefent  for  Brevity's  fake.    But  further,  in 
the  moll  weighty  places,  where  this  word  JuWify 
is  u fed  in  Scripture,  with  an  immediate  relation  to 
the  Doctrine  of  Jultification,  our  Adverfaries  mult  jllfljfiC3ti. 
needs  aknowledge  it   to  be  .underltood  of  making  <™  fi%m- 
Juil,   and   not'  barely   in   the   Legal   Acceptation:^^**" 
As  firlt,   in  that  of  1  Cor.  6.  11.  But  ye  are  wafhed^ 
but  ye  are  janllified,  but  ye  are  juftifiej,  as  I  before 
have  proved^    which   alfo    many    Protettants  are 
forced  to  acknowledge.     Neither  dijfide  vce  (  faith  Thyfius 
Tbyfius)  becaufeofthe  m oft  great  and  fir  ill  Connexion,  W?'  df  r 
that  Jultification  doth  fo?netime?  fee  m  alfo  to  compre-  ,m      , 
bend  Sanftification,  ay  a  Confequence,  as  in  Rom.  8. 
30.  Tit.  3.  7.  1  Cor.  6.  11.   And  fuch  fometimes  were 
ye,  but  ye  are  Wajhed,  &c.     Zanchius  having  fpoken  zanchiia 
concerning  this  fenfe  of  Jultification,  adds,  faying  \in/$'  z< 
There  is  another  fignification  of  the  word,  viz.    jor  a  *er  4?']^ 
Alan  from  Unjult  to  be  made  Jutt,  even  as  Sanctified  dejuju 
fignijys  from  Unholy  to  be  made  Holy:  In  which  fig- 
nification, the  A  f  oft le  faid  (in  the  place  above-cited ^ 
And  fuch  were  fome  oj  you,  &c.     That  is,  Oj  Unclean, 
ye  are  made   Holy  ^  and    oj'  unjuft,  ye  are  made  jufi 
by  the  Holy  Spirit,  jor  ChrijYs  fake,  in  whom  ye  have 
believed.     Of  this  fignification  is  that,  Rev.  22.  11. 
Let  him  that  is  juft,  be  juji  fiill\  that  is,  really  from 
jutt,  become  more  juS\  even  as  from  unjuft,  he  became 
jufi,    And  according  to  this  fignification  /fo  Fathers, 

and 


230 PROPOSITION    VII. 

and ej penally  Agultin,  have  interpreted  this  word.  Thus 
RBuiiing.  far  he.     U.  Bulltnger,  on  the  fame  place,  i  Cor.  6. 
fpeaketh  thus  j  By  divers  words  (faith  he) the  Apoftle 
fitgnifics  the  Jam c  thing,  when  he  Jauh,  Te  are  ixafhzd,  ye 
arejand'jiedye  are  juftifyed. 
Troofll      Secondly •  In  that  excellent  Saying  of  the  Apoftle, 
fo  much  obferved,  Rom.  8.  30.  Whom  he  called,  ihcm 
be  alfo  Jultified  ^  and  whom  he  Jultified,  themhe  a  I  Jo  glo- 
rified: This  is  commonly  called  the  Golden  Chain,  as 
being  acknowledged   to  comprehend  the  .Method 
and  Order  of  Salvation.    And  therefore,  \£  (  Jufti- 
fied) were  not  undeiftood  here  in  its  proper  figni- 
rication,  of  being  made  uft,  San&ification  would  le 
excluded  out  of  this  Chain.     And  truly  it  is  \ery 
worthy  of  Obfervation,  that  the  Apoiile,  in  this 
fuccin£t  and  compendious  Account,  makes  the  word 
(Juttifid)  to  comprehend  all  betwixt  Calling  and 
Hirhteoup  Glorifying  ^  thereby  clearly  infinuating,  that  the  be- 
TyMcdiTm  ing  really  Righteous,  is  that  only  Medium,  by  which 
by  which    from  our  Calling  we  pafs  to  Glorification.     All  for 
Tallin™™  r^le  m°ft  Part  d°  acknowledge  the  word  to  be  fo 
fafftoGio-  taken  in  this  place ^  and  not  only  fo,  but  moll  of 
nficatioju  t|10fe?  whooppofe,  are  forced  to  acknowledge,  that 
as  this  is  the  molt  proper,  fo  the  moll  common 
Signification  of  it:     Thus  divers  famous  Prottftants 
P.Cham,  do  acknowledge.     We  are  not  (  faith  D.  Chamierus) 
lun&H  iofuc^°  intpzrtinent  Efteemers  of  Words,  as  to  be  ignorant, 
f.  j.  nor  yet  Juch  importunate  Sophilts,  as  to  deny,  that  the 

words  of  Juliification  and  Sanctification  do  infer  one 
another  \  yea,  we  know,  that  the  Saints  are  chiefly  for 
this  reajon  Jo  called,  becauje  that  en  Chrift  they  have 
received  Remiffion  of  Sins:  And  we  read  in  the  Re- 
velation, Let  him  that  is  juft,  be  juft  Itill  \  which 
cannot  be  under  Hood,  except  of  the  fruit  of  Inherent 
Right  eoujnejs.  Nor  do  we  deny,  but  perhaps  m  other 
places  they  may  be  promijeuoufly  taken,  efpecicjly  by  the 
Wcz%in€,  Fathers.  I  take  (faith  Beza)  the  name oj  Jultifica- 
y  ad  Tic.  tion  largely,  Jo  as  it  comprehends  whaijoever  we  acquire 
from  Qjnft.y  ai  wetf  by  Imputation,  as  by  the  Efficacy 

? 


Of  Juftification,  221 

cf  the  Spirit  in  fault  if)  lug  us.     So  likewife  is  the  word 
of  Juftification  taken,  Rom.  8.  30.     Melantthon  faith,  ^el}^}« 
That  tobe  Juitified  by  ¥mh,ftignifies  in  Scripture,  not  21^. 
only  to  be  pronounced  fuft,  but  alfo  of  Unrighteous,  to 
be  made  Righteous.     Alio  (bme  chief  Proteitants,  tho* 
not  fo  cleaily,  yet  in  part,  hinted  at  our  Doctrine, 
whereby  we  afcribe  unto  the  Death  ofChrilr,  Re- 
miflion  of  Sins,  and  the  Work  of  Juftification  unto 
the  Grace  of  the  Spirit  acquired  by  his  Death.    Mar- 
tenus  Borceus,  explaining  that  place  of  the  Apoftle,  ^l*clf[ 
Rom.  4.  2  7.   Who  was  given  for  our   Sins,  arid   Rofe  4J"*«i. 
again  for  our  J  unification,  faith :  There  are  two  things  ^J*fdjdic 
beheld  in  Chrift,  which  are  neceffary  to  our  Juftifica-  Deo!)**™* 
tion  \  the  one  is  his  Death,  the  other  is  his  Arifing 
from  the  Dead.     By  his  Death,  the  Sins  of  this  World 
behoved  to  be  expiated :  By  his  Rifing  from  the  Dead, 
it  pleajed  the  fame  Goodnefs  of  God  to  give  the  Holy 
Spirit,  whereby  both  the  G  of  pel  is  believed,  and  the  Righ- 
teouf nefs. loft  by  the  fault  of  the  Fir  ft  Adarry'j  reftored. 
And  afterwards  he  faith  $  The  Apollle  exprefjeth  both 
parts  in  thefe  words,  Who  was  given  for  our  fins,  Uc. 
In  his  Death  is  beheld  the  fat  isf aft  ion  for  Sin-,  in  his 
Refurretlion,  the  Gift  of  the  Holy  Spirit,  by  which  our 
Jultification  is  perfected.     And  again,  the  fame  Man  idem  lib.  f. 
faith  elfe  where -,  Both  thefe  kinds  of  Right eoufnef  y€*p%c{'. 
ere  therefore  contained  in  Jultification,  neither  can 
the  one  be  feparate  from  the  other.    So  that  in  the 
Definition  of  Juftification,  the  Merit  of  the  Blood  of 
Chrift   is  included,  both  voith  the  Rem/fjwn  of  Sins, 
and  with  the  Gift  of  the  Holy  Spirit  of  Juftification 
and  Regeneration.    Marti  nits  Bucerus  fait  h j  feeing  by  j^™s  j£ 
One   Sin  of  Adam  the  World  was  loft,  the  Grace  ofvet.U. 
Chriii  hath  not  only  abolifiied  that  One  Sin,  and  Death 
which  came  by  it  •,  but  hath  together  taken  away  thofe 
infinite  Sins,  and  alfo  led  in  to  full] unification,  as  7?iany  Kishtenuf- 
as  are  of  Chrifi  ;fo  that  God  now  net  only  remits  unto  nefs,  a  an- 
them Adam'j  fin,  and  their  own,  but  a  fo  gives  them^^l™ 
therewith  r/\  Spirit  oj '  afolid  and  peri  ell  High  teoif nefs,  oftbeFtrft* 
vibkb  renders  us  Conform  unto  the  Image  of  rta  Fuji-  li'^otun- 

begotten. 


222  PROPOSITION    VII. 

Begotten.     And  upon  thefe  words  (by  Jefus  Cbntt) 
he  faith;  We  always  judge,  that  the  whole  beneflc  of 
Chrifl  tends  to  this,  that  we  might  be  flrong  through  the 
Gift  of  Righteoufnefs,  being  rightly  andorderly  adorned 
zcith  all  Venue-,  that  is,  Reftored  to  the  Image  of  God. 
Zco°nUs*  And   lalily>   William  Forbes,  our  Country-man,  Bi- 
jidftat.      (hop  of  Edcnburgh,  fa\xh',  Wbenfoever  the  Scripture 
jt'f'fii,  t!  m&kes  mention  of  the  Jultification  before  God,  asfpeak- 
Sett. 2.       eth   Paul,  and  from    him  {be fides    others)  Auguitin, 
it  appears,  that  the  word  (Juttifie)  neceffarily  Jignifys 
not  only  topronounce]uR  in  a  Lawjenfe  ;  but  alfo  really 
and  inherently  remake  Jult-,  becaufe  that  God  doth 
ctberwife  juftify   a  Wicked  Man,  th'an  Earthly  Judges. 
Hon  Cod    For  he,  when  he  jultifys  a  Wicked  or  Vnjuft  Alan,  doth 
*Mcked?hi '.Meed  pronounce  him,  as  theje  alfo  do -,  but  by  pro- 
nouncing him  Jult,  becaufe  his  Judgment  is  according  to 
Truth,  he  alfo  makes  him  really  of  Unjuli,  to  become  Juft. 
And  again,  the  fame  Man,  upon  the  fame  occafion, 
anfwering  the  more  rigid  Proteftants,  who  fay,  That 
God  fir  ft  Jultifys,  and  then  makes  Jult  ^  he  adds.- 
But  let  them  have  a   care,  left  by  too  great  and  empty 
SuhiWiy, unknown  both  to  theScriptures  and  the  Fathers, 
they  leffen  and  diminifl)  the  Weight  and  Dignity  of  Jo 
great  and  divine  a  Benefit,/*?  much  celebrated  in  the 
Scripture,  to  wit,  Jultification  of  the  Wicked.     For  If 
to  the  formal  Reafon  cf  Jultification  of  tbeUngodly, 
doth  not  at  all  belong  his  J unification,  (Jo  to  /peak) 
l.  e.  his  being  made  Righteous-,  then  in  the  Jultification 
of  a  Sinner,  altho"  he  be  juft/fied,yet  the  Itain  of  Sin 
is  not  taken  away,  but  remains  the  J  ime  in  his  Soul  as 
before  Jultification :  And  Jo,  notwithftanding  the  benefit 
cj  Jultification,  he  remains  as  before,  Unjult  and  a  Sin- 
ner ^  and  nothing  is  taken  away,  but  the  guilt  and^ob- 
ligation  to  pain,  and  the  offence  and  enmity  of  God, 
through  Non  Imputation.     But  both  the  Scriptures  and 
Fathers  do  affirm,  that  in  //;*  Jultification  of  a  Sinner, 
their  Sins  are  not  only  remitted,}  orgiven,  covered,  not 
imputed,   but  alfo  taken  away,  blotted  out,   ckanfed, 
uajhed,  purged,  and  very  jar  removed  from  us  \  as 

appears 


Of   Juftification.  223 


appears  from  many  places  of  the  Holy  Scripture.     The 
fame  Forbes  fhews  us  at  length,  in  the  following 
Chapter,  That  this  was  the  Confefled  Judgment 
of  the  Fathers,  out  of  the  Writings  of  thofe,  who 
hold  the  contrary  Opinion:,  fome  whereof,  out  ofCaivin. 
him,    1  fhall  note.     As,  Firtt $  Calvin  faith,  That  the  i»fi.  t  i.e. 
Judgment  0/Auguftin,  or  at  leaft  his  manner  of /peak-  luSea'11> 
ing,  is  not  th-oughout  to  be  received,  who  although  he 
took  from  Man  all  Fraife  of  Right eoufnefs,  and  afcribed 
all  to  the  Grace  of  God  -,yet  he  refers  Grace  to  Sanfti- 
fication,  by  which  we  are  Regenerate  through  the  Spirit 
unto  Kewnefs  of  Life.  Chemnitiut  faith  •,  That  they  do  Chemni- 
tz deny,  but  that  the  Fathers  take  the  Word  (  JuftifieJ  ^^ 
for  Renewing,  by  which  Works  of  Right eoufnefs  are  cine.  Trid. 
wrought  in  us  by  the  Spirit..     And  p.  130.  I  am  not  d( ' £fm 
ignorant,  that  the  Fathers  indeed  often  ufe  the  word 
fjuftifie)  in  this  Signification,  to  wit,  0/ making  Juft.  Zanchius 
Zanchius  faith,  That  the  Fathers,  and  chiefly  Auguftin,  in  capiat 
interpret  the. word  (Juftifie)  according  to  this  ftgni  f*h£e£j£ 
fication,  to  wit,  of  making  Juft  $  fo  that,  according  tm  1"; ' 
to  them,  to  /;£««Juitified,  wjis  no  other,  than  of  Unjult 
to  be  made  Jult,  through  the  Grace  of  God  for  Chrifl. 
He  memioneth  more,  but  this  may  fuffice  to  our 
purpofe. 

§.  VIII.    Having  thus  fufficiently  proved,   that  ^     * 
by  Juflificatioii  is  to  be  underftood,  a  really  being 
made  Righteous:  I  do  boldly  affirm,  and  that  not 
only  from   a  Notional  Knowledge,  but  from  a/'^//^^/^ 
inward  Experimental  Feeling  of  the  thing,  That  the  formed  in 
immediate,   neareff,   or  formal  Ca ufe   (if  we  mult, ^a  Man  if 
irj  condescendence  to  fome,  ufe  this  word)  of  zWejlrmai 
Man's   Juftification  in   the  fight   of  God,  is,   the  ^{y^«- ' 
Revelation  0/Jefus  Chrift  in  the  Soul,  changing,  al-  fijjuZtion* 
tering,  and   renewing  the  mind,   by  whom  (even 
the   Author  of  this  inward   Work;  thus  formed 
and  revealed,  we  are  truly  Juftiiied  and  Accepted 
in   the   fight   of  God.    For  it   is,  as  We  are   thus^v  " 
covered  and  clothed  with  him,  in  whom  the -Father 
is  always  well  pleafed,  that  we  may  dr.ivj  near  t§ 


**4  PROPOSITION     VII. 

God,  and  [land  with  Confidence  before  his  Throne, 
being  purged  by  the  Blood  of  Jefus  inwardly  poured 
into  our  Souls,  and  clothed  with  hisLife  and  Rigbte- 
oujnefs  therein  revealed.  And  this  is  that  Order 
and  Method  of  Salvation,  held  forth  by  the  Apo- 
Itle  in  that  Divine  Saying,  Rom.  5.  10.  For  if  when 
we  were  Enemies,  we  were  reconciled  to  God  by  the 
Death  of  his  Son-,  much  more,  being  reconciled,  wefhall 
be  faved  by  his  Life,  For  the  Apoltle  firft  holding 
forth  the  Reconciliation  wrought  by  the  Death  of 
Chrilt,  wherein  God  is  near  to  receive  and  redeem 
Man,  holds  forth  his  Salvation  and  Jultificnion  to 
be  by  the  Lije  oj  Jefus.  Now  that  this  Life  is  an 
Inward,  Spiritual  Thing,  revealed  in  the  Soul,  where- 
by it  is  renewed  and  brought  forth  out  of  Death, 
where  it  naturally  has  been  by  the  Fall,  and  fo 
Qjuickned  and  made  Alive  unto  God,  the  fame 
ApofUe  Ihews,  Epb.7.1.  Even  when  we  were  dead 
in  fins  and  trefpaffes,  he  hath  quickned  us  together  in 
Chnft  (  by  whofe  Grace  ye  are  faved  )  and  hath  raifed 
us  up  together.  Now,  this  none  will  deny  to  be  the 
Inward  Work  of  Renovation  ^  and  therefore  tffce 
Apoltle  gives  that  reafon  of  their  being  faved  by 
Grace-,  which  is  the  Inward  Vertue,  and  power  of 
Chrift  in  the  Soul:  But  of  this  place  more  here- 
after. Of  the  Revelation  of  this  Inward  Life,  the 
Apoite  alfo  fpeaketh,  2  Cor.  4. 10.  That  the  Life 
alfo  of  Jefus  might  be  wale  maniffi  in  our  Bodies-,  and 
verfe  n.  That  the  Life  alfo  of  Jefus  might  be  made 
manifeft  in  our  mortal  flifh.  Now  this  inward  Life 
of  Jefus  is  that,  whereby,  as  is  before  obferved,  he 
laid,  We  are  faved. 
Proof  U.  Secondly^  That  it  is  by  this  Revelation  of  Jefus 
Chrilt,  and  the  new  Creadon  in  us,  that  we  are  jufli- 
fyed,  doth  evidently  appeir  from  that  Excellent 
Saying  of  the  Apoltle,  included  in  the  Pronofiriori 
it  felf,  Tit.  3.5.  According  to  his  mercy  he  bath  faved 
us,  by  the  wafhing  of  Regeneration,  and  renewing  oj  the 
Hjly  GboJI,  &c.  Now  that,  whereby  we  are  faved, 
~- '  "  :  that 


Of  J  unification.  225 

that   we  are  alfo   no  doubt  juitified  by  ^    which 
words  are   in  this  refpeft  fynonymous.    Here  the  The  imme- 
Apoftle  clearly   afcribes  the    immediate-  Caufe  of  0fajumfi- 
Juftification  to  this  Inward  Work  of  Regeneration,  cation  is 
which  is  Jefus  Chrift  revealed  in  the  Soul,  as  being  wJklf 
that,  which  formally  ltates  us  in  a  capacity  of  being  Regenera- 
Reconciled  with  God-,  the  Wafhing  of  Regenera- tl0n' 
tion,  being  that  inward  Power  and  Vertue,  whereby 
the  Soul  iscleanfed,  and  clothed  with  the  Righte- 
oufnefs  of  Chrift,  fo  as  to  be  made  fit  to  appear  be- 
fore God. 

Thirdly  5  This  Doftrine  is  manifeft  from  2  Cor.  ir.  111. 
13.  S.  Examine  your  own  f elves,  whether  ye  be  in  the 
Faith-,  prove  your  own  f elves,  Know  ye  not  your  own 
f elves,  how  that  Jefus  Chrift  is  in  you,  except  ye  be 
Reprobates?    Firft,  It  appears  here  how  eameft  the 
Apoftle  was,  that  they  fliould  know  Chrift  in  them-, 
fo  that  he  preffes  this  Exhortation  upon  them,  and 
Inculcates  it  three  times.     Secondly,  He  makes  the  The  Caup 
caufe  of  Reprobation,  or  not-Juftification,  the  want  ^/Repro- 
of Chrift  thus  revealed  and   known  in  the  Soul :  ^J"™^ 
Whereby   it   neceffarily   follows,  by   the   Rule   of  known  by 
Contraries,  where  the  Party  is  alike  (  as  in  this  ve7«ion^e" 
cafe  it  is  evident)  that,  where  Chrift  is  inwardly 
known,  there  the  Perfons  fubje&ed  to  him  are  ap- 
proved and   Juitified.     For   there  can  be  nothing 
more  plain  than  this,    That  if  we  muft  know  Chrift 
in  us,  except  we  be  Reprobates,  or  unjuftified  Per- 
fons ^  if  we  know  him  in  us,  we  are  not  Repro- 
bates, and  confequently  Juitified  Ones.     Like  unto 
this  is  that  other   faying  of  the  fame  Apoftle,  Gal. 
4.  1 9.    My  little  Children,  of  whom  I  travel  in  Birth 
again,  until  Chrift   be  formed  in  you-,  and  therefore 
the  Apoftle   terms  this,  Chrift  within,  the  Hope  of 
Glory,  Col.  1.^7,28.     Now  that  which  is  the  Hope 
of  Glory,  can  he  no  other,  than  that  which  we  im- 
mediately and-moft  nearly  rely  upon  for  our  Juftifi- 
cation,  and  that  whereby  we  are  really  and  truly 
made  Juft.    And  as  we  do  not  hereby  deny,  but 

Q.  the 


226  PROPOSITION     VII. 


the  Original  and  Fundamental  Caufe  of  our  Justi- 
fication  is,  the  Love  of  God  manifetted  in  the  Ap- 
ciirifi  by    pearance  of  Jefus   Chriit  in  the  Flefh  •,  who  by  his 
ins  Death  Life,    Death,    Sufferings   and   Obedience,  made   a 
tngsbaf  way  for  out  Reconciliation,  and  became  a  Sacrifice 
open'da    for  the   RemiiTion  of  Sins   that  are  paft,  and  pur- 
o ht  iccon-  chafed  unto  us  this  Seed  and  Grace,  from  which  this 
filiation.    Birth  arifes,  and  in  which  Jefus  Chriit  is  inwardly 
received,   formed,    and  brought  forrh  in  us,  in  his 
own   pure   and  holy   Image   of  Righteoufnefs  -,  by 
which,  our  Souls   live  unto  God,   and  are  clothed 
with  him,  and  have  put  him  on,  even  as  the  Scrip- 
ture fpeaks,  Epb.  4,  23,  24.  Gal.  3.  27.     We  Hand 
Jultified  and  Saved   in  and  by  him,  and  by  his  Spi- 
rit  and  Grace.     Rom.   3.  24.  1  Cor.  6.  11.  Tit.  3.  7. 
So  again,  Reciprocally,  we  are  hereby  made  partakers 
of  the  fulnefs  of  his  Merits  and  his  cleanfing  Blood 
is  near,  to  wafh  away  every  Sin  and  Infirmity,  and 
to  heal  all  our  Backflidings,  as  often  as  we  turn  to- 
wards him  by  unfeigned   Repentance,  and  become 
renewed  by  the  Spirit.     Thole  then,  that  find  him 
thus  raifed,  and  ruling  in  them,  have  a. true  ground 
of  Hope  to  beleive  that  they  are  jultified   by  his 
Blood.     But  let  not  any  deceive  themfelves,  foasto 
folter  themfelves  in  a  vain  Hope  and  Confidence ^ 
that  by  the  Death  and  fufferings  of  Chriit  they  are, 
Juftified,  fo  long  as  Sin  lies  at  their  door,  Gen.4. '/• 
Iniquity  prevails,  and  they  remain  yet  unrenewed 
and  unregenerate*,  left  it  be  faid  unto  them,  I  know 
you  not.     Let  that  faying  of  Chriit  be  remernber'd, 
Not  every  one,  that  faith  Lord,  Lord,  J1?all  enter,  but 
be  that  doth  the  Will  oj  my  Father,  Mat.  7.  2T-     To 
which  let  thefe  Excellent  Sayings  of  the  Beloved 
Difciple  be  added-  Little  Children,  ijt  no Man  de- 
ceive you,  he  that  doth  Righteoufnefs  Is  Righteous,  even 
as  he  is  Righteous.     He  that  Committerh  Sin  is  of  the 
''Devil  h  btcauft  ij  our  Heart  condemn  us,  <&od  is  greater 
.    than  our  hearty  and  knovceth  all  things)  1  John  3-7- 
and  20. 

Many 


Of  Justification.  227 

Many  famous  Proceftantsbear  witnefs  to  this  In- 
ward Juitification  by  Chrift,  inwardly  revealed  and 
formed  in  Man.    As,  1.  M.  Borbaus:  "In  the  Im-  Borhseus 
"  putation  ( faith   he)   wherein  Chrilt  is   afcribed  i»Gen.p. 
"  and  imputed  to  Believers  for  Righteoufnefs,  the  l  • 
"  Merit  of  his  Blood,  and  the  Holy  Gholt  given 
"  unto  us  by  Vertue   of  his  Merits,  are  equally  in-  ™*Jef['f 
"  eluded.     And  fo  it  ihall  be  confeffed,  That  Chrift  Famous 
u  is  our  Righteoufnefs^  as  well  from  hisMerir,Satis-  f/J^ff^J 
"  faftion,  and  Remiflion  of  Sins  obtained  by  foirn,  °fuft7pc^ 
"  as  from  the  Gifts  of  the  Spirit  of  Righteoufnefr. tlon- 
"  And  if  we  do  this,  we  fhali  confider  the  whole 
"  Chrilt,  propofed   to  us   for  our  Salvation,   and 
"  not  any  iingle  part  of  him.     The  fame  Man,  p. 
"  169.     In  our  Juitification  then  Chrilt  is  confider- 
"  ed,  who  breathes  and  lives  in  us,  to  wit,  by  his 
"Spirit   put  on  by  usj  concerning  which   putting 
"  on,  the  Apoltle  faith,  lebave  put  on  Chrift.     And 
"  again,  p.  171.     We   endeavour  to  treat  in   Jufti- 
"  fication,   not  of  part  of  Chrift,  but  him  wholly, 
"  in  fo  far  as  he  is  our  Righteoufnefs  every  way. 
And  a  little  after.*"  As  then  bleifed  Paul,  in  our 
"  Juitification,   when   he  faith,  Whom  he  Juftfied, 
"  them  he  Glorified,  comprehends  all  things,  which 
<c  pertains  to   our  being   Reconciled    to   God    the 
"  Father,  and  our  Renewing,  which  fits  us  forat- 
"  taining  unto  Glory,  fuch  as  Faith,  Righteoufnefs, 
"  Chrilt,  and  the  Gift  of  Righteoufnefs  Exhibited 
"  by   him,   whereby   we  are  Regenerated,  to  the 
u  fulfilling  of  the  Juitification  which  the  Law  re- 
11  quires:    So  we  alfo  will  have  all  things  compre- 
"  bended  in  this  caufe,  which  aie  contained  in  the 
"  recovery  of  Righteoufnefs  and   Innocency.     And 
"  p.iBr.    "The  Form  (faith  he)  of  our  Juitification 
*'  is  the  Divine  Righteoufnefs  it  felf,  by  which   we 
"  are  formed  Jult  and  Good.     This  is  Jefus  Chrilt, 
"  who  is  elteetrfd  our  Righteoufnefs,  partly  from 
"  the   forgivenefs  of  Sins,  and  partly  from  the  re- 
'[  newing  and  the  reltoring  of  that  Integrity,  which 

Q,  2  "  was 


28 


PROPOSITION    VII. 


Inuncun. 


Zuingiius. 


Eftius. 


"  was  lolt  by  the  fault  of  the  firft  Adam :  So  that 
"  this  New  and  Heavenly  Adam  being  put  on  by 
"  us,  (of  which  the  A  pottle  faith,  Te  hav'e  put  on 
"  Chrift  )  ye  have  put  him  on,  I  fay,  as  the  Form, 
"  fo  the  Righteoufnefs,  Wifdom,  and  Life  of  God. 
So  alio  aflirmeth  Claudius  Albert  us  Inuncunanus  \  fee 
his  Or  at.  Apodiih  Laufania  Excuf.  1587.  Or  at.  2.  p. 
86,87.  Zuingiius  alfo  in  his  Fpiftle  to  the  Princes 
of  Germany,  as  cited  by  Himmelius,  c.  7.  p.  60.  faith  j 
Tfc/rf>£San&ificationof  theSpirit/\r/77^Juftiflcation, 
which  alone  fuffices  to  Juftifie.  EJJiut  upon  1  Cor.  6. 
II.  faith,  Left  Chriflian  Righteoufnefs  jhould be  thought 
to  conjift  in  the  Wafhing  alone,  that  is,  in  the  Remilfion 
of  Sins,  he  addeth  the  other  degree  or  part,  [  but  ye  are 
Sanctified]  that  is,  ye  have  attained  to  purity,  fo  that 
ye  are  now  truly  Holy  before  God.  Laftly,  expr  effing 
the  fum  of  the  benefit  received  in  one  word,  which  in- 
cludes both  the  part s^  But  ye  are  Juftifled  {the  Apoflle 
adds)  in  the  Name  of  the  Lord  Jefus  Chrift,  (that  is, 
by  his  Merits  )  and  in  the  Spirit  of  our  God,  (that  is, 
the  Holy  Spirit  proceeding  from  God,  and  Communica- 

ft.Baxter.  ted  to  us  by  Chrift.  )  And  laftly,  Richard  Baxter,  a 
famous  Englifli  Preacher,  in  his  Book  called  Apho- 
rifms  of  juflification^.%0.  faith,  That fome  ignorant 
Wretches  gnafb  their  Teeth  at  this  Dotlrine,  as  if  it 
were  flat  Popery,  not  under flanding  the  nature  of  the 
Righteoufnefs  of  the  New  Covenant ;  which  is  all  out  of 
Cbrifl;  in  our  felves,  tbtf  wrought  by  the  Power  of  the 
Spirit  of  Chrift  in  us. 

Pofit.HI  §.  IX.  The  Third  Thing  propofed  to  be  confi- 
der'd  is,  concerning  the  necejfity  of  Good  Works  to 
J  unification.  I  fuppofe  there  is  enough  faid  before, 
to  clear  us  from  any  Imputation  of  being  PopifJo  in 
this  matter. 

But  if  it  be  queried,  Whether  we  have  not  faid,  or 
will  not  affirm,  that  a  Man  is  juftified  by  Works? 

I  anfwer  \  I  hope  none  need,  neither  ought  to 
take  Offence,  if  in  this  matter  we  ufe  the  plain 
Language  of  the  Holy  Scripture,  which  faith  ex- 

preily 


Objea. 
Anfw. 


Of  Juflification.  229 

prefly  in  anfwer  hereunto,  James  2.  24;   Tefee  then 
how  that  by  Works  a  Man  is  Jultified,  and.  not  by  Faith  ThatWorh 
only.    I  fhall  not  offer   to  prove  the  Truth  of  this  falyToju- 
faying,   fince  what  is  faid  in  this  Chapter  by  the^^*0^ 
Apoftle  is   fufficient  to  Convince   any   Man,  that 
will  read  and  believe  it-,  1  (hall  only  from  this,  de- 
rive this  one  Argument : 

If  no  Man  can  be  Jultified  without  Faith,  and  Arg. 
no  Faith   be  living,  nor  yet  available  to  Jultifica- 
tion  without  Works,    Then   Works  are  neceffary 
to  Juflification. 

But  the  Firft  is  true*   Therefore  alfo  the  Laft. 
For  this  Truth  is  fo  apparent  and  evident  in  the 
Scriptures,    that  for  the   proof  of  it,  we  might 
transcribe  molt  of  the  precepts  of  the  Gofpel.     I 
fhall    inftance    a  few,    which   of  themfelves  do 
fo  clearly  aflert  the  thing  in  queftion  •,  that  they 
need  no  Commentary,  nor  further  Demonftration. 
And  then  I  fhall  anfwer  the  Objections  made  a- 
gainft  this,  which   indeed  are  the  Arguments  ufed 
for  the  contrary  Opinion,  Heb.  12. 14.  Without  Ho- 
linefs  no  Man  fhall  fee  God.    Mat.  7.  21.  Not  every  Not  the 
one,,  that  faith  unto  me  Lord,  Lord,  fhall  enter  into  the  f/^por- 
Kingdom   of  Heaven,  but  he  that  doth  the  Will  of  my  *rtbhfft*. 
Father  which  is  in  Heaven.    John  13.  17-  If  ye  know 
thefe  things,  happy  are  ye  if  ye  do  them.     1  Cor.  7. 19- 
Circumcifion  is  nothing,  and  XJncircumcifion  is  nothing, 
but  the  keeping  of  the  Commandments  of  God.     Rev. 
22.14.     Blejfed  are  they  that  do  his  Commandments, 
that  they  may  have  right  to  the  Tree  of  Life,  and  may  en- 
ter in  through  theGates  into  the  City:  And  many  more 
that  might  be  inftanced.    From  all  which,  I  thus 
Argue : 

If  thofe  only  can  enter  into  the  Kingdom,  that  do  Arg. 
the  Will  of  the  Father  ^  If  thofe  be  accounted  only 
the  Wife  Builders  and  happy,  that  do  the  Sayings  of 
Chrift  $  If  no  Obfervation  avail,  but  only  the  keep- 
ing of  the  Commandments*  and  if  they  be  bleffed, 
that  do  the  Commandments,  and  thereby  have  right 

Q.3  w 


23o  PROPOSITION     VII. 

to  the  Tree  of  Life,  and  entrance  through  the  Gate 
into  the  City^  Then  Works  are  abfolutely  necelTary 
to  Salvation  and  Juftification. 
But  the  Firlt  is  true  •,  and  therefore  alfo  the  Latt. 
The  Confequence  of  the  An tecedent  is  fo  clear  and 
evident,  that  I  think  no  man  of  found  Reafon  will 
call  for  a  Proof  of  it. 
Ohj.  i.        §.  X.   But  they  objeEt,  That  Works  are  not  nee ef- 
fary  to  Justification :     Firlt,  becaufe  of  that  Saying  of 
unprofca-  Cj)njf^ukQ  l7#IOi   When  ye  JJiall  have  done  all  ihefe 
yahts.       things  that  are  co?nmandedyou,  Jayy  We  are  unprofita- 
ble Servants,  &c. 
Anfw.        Anfuer^  As  to  God,  we  are  indeed  unprofitable, 
for  he  needeth  nothing,  neither  can  we  add  any 
?t°!?rZd'  t^1*lng  unto  him:  But  as  to  our  felves,  we  are  not 
ikir,g.       unprofitable  ^   elfe  it  might  be  laid,  that  it  is  not 
profitable  for.  a  Man  to  keep  God's  Commandments-, 
which  is  molt  abfurd,  and  would  contradict  Cnritt's 
Doctrine    throughout.     Doth    not  Chrilt,    Mat.    $, 
through  all  thole  Beatitudes,  pronounce  Men  blef- 
fed  for  their   Purity,  for  their  Meeknefs,  for  their 
Pew^bhhcfs,  &c.  I     And    is    not   then    that,   for 
which  Chrilt  pronounceth  Men  blelTed,  profitable 
VadlmT  unt0  tnem?     Moreover,  Mat.  25:21,  23.    Doth  not 
ved  TtJr"  Chrilt  pronounce  the  Men  good  and  faithful  Servants, 

uf^'ahed  tllat  ^mProve^  tneir  Talents?  Was  not  their  doing 
^Zd'Znd  of  that  then  profitable  unto  them?  And  verfe  30. 
till1.  lt  is  &'l&  °f  h'm  tnat  hid  bis  talent,  and  did  not 
improve  it,  Caftyethe  unprofitable  Servant //?/#  utter 
darknefs.  If  then  their  not  improving  of  the  Talent 
made  the  Man  unprofitable,  and  he  was  therefore 
Calt  into  utter  Darknefs,  it  will  follow  by  the  Rule 
of  Contraries,  fo  far  at  lealt,  that  the  improving 
made  the  other  profitable  -,  feeing,  if  our  Adverfa- 
ries  will  allow  us  to  believe  Chrilfs  Words,  this  is 
made  a  Reafon, and  fo  at  lealt  aCaufe Infirumcntal  of 
their  Acceptance  :W ell  done,  good  and  jaithful Servant, 
thouhafl  been  jaithful  over  a  few  things  ^l  will  make  thee 
Buler  over  many  things  center  thou  into  the  J<y  rf  thy 
^  Secondly  \ 


ants. 


Of  J  unification.  231 

Secondly  \  They  object  thofe  Sayings  of  the  Obj.  2. 
Apoltle,  where  he  excludes  the  Deeds  of  the 
Law  from  Jultification-,  as  fit  It,  Rom.  3.20.  Becaufe 
by  the  Deeds  of the  Law  there  Jball 'be  no  Flejh  Juftifkd 
in  his  fight.  And  verfe  28.  Therefore  we  conclude, 
that  a  Man  is  Justified  by  Faith,  without  the  Deeds  of 
the  Law. 

Anfw.    We  have  fhewn  already,  what  place  we  Anfw.i. 
give  to  Works,  even  to  the  belt  of  Works,  in  Jultifi- 
cation ^  and  how  we  afcribe  its  immediate  and  for-  TheWork? 
mal  Caufe  to  the  Worker  brought  forth  in  us,  but^j^rGo^ 
not  to  the  Works.     But  in  Anfwer  to  this  Objection,  Grace.dif- 
I  fay  there  is  a  great  difference  betwixt  the  Works}^m"f^ 
of  the  Law  and   thofe  of  Grace,  or  of  the  Gofpel.  of  the  Law. 
The  firft  are  excluded,   the  fecond  not,  but  are  ne- 
ceffary.     The  firft  are  thofe,   which  are  performed 
in  'Man's  own   Will,  and  by  his  Strengthen  a  con- 
formity to  the  outward  Law  and  Letter  5  and  there- 
fore are  Man's  own  imperfect  Work,  or  Works  of 
the  Law,  which  makes  nothing  perfect-.     And  to  this 
belong  all  the  Ceremonies,  Purifications,  Wafhings, 
and  Traditions  of  the  Jews.     The  fecond  are  the 
Works  of  the  Spirit  of  Grace  in  the  Heart,  wrought 
in  conformity  to  the  Inward  and  Spiritual  Law^  . 
which   Works  are  not  wrought  in  Man's  Will,  nor 
by  his  Power  and  Ability,  but  in  and  by  the  Power 
and  Spirit  of  Chrilt  in  us,  and  therefore  are  pure         5 
and  perfect:  in  their  kind  fas  (hall  hereafter  be  pro- 
ved,)  and  may  be  called  Chriifs  Works,  for  that 
he  is  the  immediate    Author  and  Worker  of  them  : 
Such  Works  we  affirm  abfolutely  necetiary  to  Jultifi- 
cation,   fo  that  a  Man  cannot  be  Jultified  without 
them  5  and  all  Faith  without  them  is  dead  and  ufe- 
lefs,  as  the  Apoltle  James  faith.     Now,  that  fuch  a 
diitincfion  is  to  be  admitred,and  that  the  Works  ex- 
cluded by  the  Apoltle,  in  the  matter  of  Jultification, 
are  of  the  firft  kind,  will  appear,  if  we  confider  the 
occafion  of  the   Apoltle's  mentioning  this,  as  well 
here,  as  throughout  in  his  Epiftle  to  the  Ga/atians, 

Q.4  where 


212  PROPOSITION    VII. 

where  he  fpeaks  of  this  matter,  and  to  this  pur- 
pofe  at  large  :  Which  was  this,  That  whereas  many 
of  the  Gentiles,  that  were  not  of  the  Race  or  Seed 
of  Abraham,  as  concerning  the  Flefh,  were  come 
to  be  Converted  to  the  Chriltian  Faith,  and  believe 
in  him,  fome  of  thofe  that  were  of  the  Jewifh  Pro- 
fciytes,  thought  to  fubjecl:  the  Faithful  and  Believing 
Gentiles  to  the  legal  Ceremonies  and  Obfervations, 
as  neceiTary  to  their  Juftification :  This  gave  the 
7i,c  ocea-  Apoftle  Paul  occafion  at  length,  in  his  Epiftie  to 
jionoftbe  the  Romans,  Galatians,  and  elfewhere,  to  (hew  the 
fpdtir.tof^fe  and  tendency  of  the  Law,  and  of  its  Works, 
theWortsof  and  to  contra-diltinguifh  them  from  the  Faith  of 
whifbare  Chrift,  and  the  Righteoufnefs  thereof 5  fhewing 
excluded,  how  the  former  was  ceafed,  and  become  ineffectu- 
al 5  the  other  remaining,  and  yet  neceiTary.  And 
that  the  Works  excluded  by  the  Apoftle  are  of 
this  kind  of  Works  of  the  Law,  appears  by  the 
itrain  of  his  Epiftie  to  the  GalatLans9  Chap.  1,2, 
3,  &.  4.  For  afcer  (in  Chap.  4.;  he  upbraideth  them 
for  their  returning  unto  the  Obfervation  of  Days 
and  Times,  and  that  fin  the  beginning  of  Chap.  $.) 
he  fheweth  them  their  Folly,  and  the  Evil  Confe- 
quence  of  adhering  to  the  Ceremonies  <  of  Circum- 
cifion  -,  then  he  adds,  v.  6.  For  in  Chrift  J  ejus  neither 
Circumcijion  nor  Uncircumci/ton  availeth\  but  Faith, 
which  worketh  by  love -,  and  thus  he  concludes  again, 
chap.  6.  v.  15.  For  in  Chritt  Jefus  neither  Circumcijion 
availeth,  nor  \Jncircumcifton,  but  a  new  Creatre.  From 
which  places  appeareth  that  diftin&ion  of  Works 
before-mentioned,  whereof  the  one  is  excluded,  the 
other  neceiTary  to  Juftification.  For  the  Apoftle 
fheweth  here,  that  Circumcifion  (which  word  is 
often  ufed  to  comprehend  the  whole  Ceremonies 
and  Legal  Performances  of  the  Jews,)  is  not  ne- 
ceiTary, nor  doth  avail.  Here  are  then  the  Works 
which  are  excluded,  by  which  no  Man  is  Juftified^ 
but  Faith,  which  worketh  by  love,  but  the  new  Crea- 
ture, this  is  that  which  availeth,  which  is  abfoliuely 

neceflary ; 


Of  Justification.  233 

neceffary :  For  Faith,  that  worketb  by  love,  cannot  be 
without  Works;  for,  as  it  is  faid  in  the  fame  51b 
Chapter,  v.  22.  Love  is  a  Work  oj  the  Spirit :  Alio 
the  New  Creature,  if  it  avail  and  be  neceffary,  can- 
not be  without  Works  ^  feeing  it  is  natural  for  it  to 
bring  forth  Works  of  Righteoufnefs.  Again,  that 
the  Apoftle  no  ways  intends  to  exclude  fuch  good 
Works,  appears,  in  that  in  the  fame  Epiftle  he  ex- 
horts the  Galatians  to  them,  and  holds  forth  the  ™er?£ff~ 
ufefulnefs  and  neceiTiry  of  them,  and  that  very  nVeffitj  of 
plainly,  c.  6.  v.  7,  8,  9.  Be  not  deceived,  faith  he,  $^Jk 
God  is  not  mocked  -,for  wharf cever  a  Man  fowetb,  that 
flmllbe  alfo  reap:  for  be  tbat fowetb  to  the  Fh(h,fball 
of  the  Flefhreap  Corruption  3  but  be  tbat  fowetb  in  the 
Spirit,  Jhall  of  the  Spirit  reap  Lije  Ever  lading.  And 
let  us  not  be  weary  of  well  doing  J  or  in  duefeafon  we 
JJjall  reap,  if  we  j  aim  not:  Doth  it  not  hereby  ap- 
pear, how  neceffary  the  Apoftle  would  have  the 
Galatians  know,  that  he  efteemed  good  Works  to 
be?  To  wit,  not  the  outward  Teftimony  and  Tra- 
dition of  the  Law,  but  the  fruits  of  the  Spirit,  men- 
tioned a  little  before-,  by  which  Spirit  he  would 
have  them  to  be  led,  and  walk  in  thofe  good 
Works:  As  alfo,  how  much  he  afcribed  to  thefe 
good  Works,  by  which  he  affirms  Life  Everlafting 
is  reaped.  Now,  that  cannot  be  ufelefs  to  Man's 
Juftification,  which  capacitates  him  to  reap  fo  rich 
a  Harveft. 

But  laflly\  For  a  full  Anfwer  to  this  Objection,  Anfw.2* 
and  for  the  eftablifhing  of  this  Do&rine  of  good 
Works,  I  (hall  inftance  another  Saying  of  the  fame 
Apoftle  Paul,  which  our  Adverfaries  alfo  in  the 
blindnefs  of  their  minds  make  ufe  of  againlt  us*, 
to  wit,  Tit.  3.  5.  Not  by  Works  of  Righteoufnefs,  which  jufflfied 
we  have  done,  but  a  cording  to  bis  Mercy  he  faved  us,  "ot  b?°ur 

it  /»•■/•«  •  1  r     1      £e<ral  Per- 

by  the  wafhing  oj  Regeneration,  and  renewing  oj  toe f*manceio 

holy  Gboji.     It  is  generally  granted  by  all,  that  [&a-  bfutftbolthe 

ved~\  is  here  all  one  as  if  it  had  been  laid  \J unified. y^r\^ 

Now  there  are  two  kinds  of  Works  here  mentioned  b 

one 


234  PROPOSITION    VII. 

one,  by  which  we  are  not  faved,  that  is,  not  Jufti- 
fied  -,  and  another,  by  which  we  are  faved,  or  jufti- 
fied.  The  firft,  the  Works  of  Righteoufnefs  which 
we  have  wrought,  that  is,  which  we  in  our  firft, 
fallen  Nature,  by  our  own  ftrength,  have  wrought, 
our  own  legal  Performances  \  and  therefore  may  truly 
and  properly  be  called  ours,  whatever  fpecious  ap- 
pearances they  may  feem  to  have.  And  that  it  molt 
needs,  and  ought  to  be  fo  underftood,  doth  appear 
from  the  other  part,  By  tbeWaJhing  of  Regeneration^ 
and  renewing  of  the  Holy  Gbofi  •,  feeing  Regeneration 
is  a  Work,  comprehenfive  of  many  good  Works, 
even  of  all  thofe  which  are  called,  The  Fruits  of  the 
Spirit. 
Object.  Now,  in  cafe  it  fhould  be  objected^  That  thefe 
may  aljo  be  called  ours,  becaufe  wrought  in  us,  and  alfo 
by  us  many  times,  as  Injlruments. 
Anfvo  Ianfwer;   It  is  far  otherwife  than  the  former  : 

For  in  the  firft,  we  are  yet  alive  in  our  own  Natural 
State,  unrenewed,  working  of  our  felves,  feeking  to 
fave   our  felves,  by  imitating  and  endeavouring  a 
Conformity  to  the  outward  Letter  of  the  Law:,  and 
fo  wreftling  and  driving  in  the  Carnal  Mind,  that  is 
enmity  toGod,and  in  theCurfedWills,not  yet  fubdued. 
But  in  this  fecond,  we  are  crucified  with  Chrift,  we  are 
become  dead  with  him,  have  partaken  of  the  Fellowfhip 
>  of  his  Sufferings,  are  made  conformable  to  his  Death  ^ 
and  our  firft  Man,  our  old  Man  with  all  his  Deeds, 
as  well  the  openly  Wicked,  as  the  feemingly  Righ- 
teous, our  legal  Endeavours,  and  foolifh  Wreftlings, 
Wul  ofrift  are  a^  DUfied  and  nailed  to  theCrofs  of  Chrift^  and 
Sinus,isthe  fo  it  is  no  more  we,  but  Chrift  alive  in  us,  the  Worker 

^iX\\oLinus-  So  that  th°5 ic  be  We  in  a  fenfe>  yet  lt  is 

mtfs.  °U  according  to  that  of  the  Apoftle  to  the  fame  Gal. 
c.  2.  v.  20.  /  am  crucified,  yet  neverthelefs  I  live \ yet 
not  I,  but  Chrift  liveth  in  me  :  Not  I,  but  the  Grace 
ef  Chrift  in  me  Thefe  Works  are  efpecially  to  be 
afcribed  to  the  Spirit  of  Chrift,  and  the  Grace  of  God 
in  usy  as  beinaj  immediately  thereby  acted  and  led 

in 


Of  Jufiification.  235 


in  them,  and  enabled  to  perform  them.  And  this 
manner  of  Speech  is  not  (trained,  but  familiar  to  the 
A  pottles  5  as  appears,  Gal.  2.  8.  For  be  that  wrought 
tffeftually  in  Peter  to  the  Apofllefhip  cf  tbeCcrcumcifion, 
the  fame  was  mighty  in  me,  &c.  Phil.  2.  13.  For  it  is 
God  which  worketh  in  you,  both  to  will  and  to  do,  &c. 
So  that  it  appears  by  this  place,  that  fince  the 
wafhing  of  Regeneration  is  neceffary  tojuftification, 
and  thatRegeneration  comprehend&Works, Works  are 
neceflary  5  and  that  thefe  Works  of  the  Law,  that 
are  excluded,  are  different  from  thefe,  that  are  ne- 
ceflary and  admitted. 

§.  XI-  Thirdly  $  They  obje£l,  That  no  Works,  yea,  Obj.  3. 
not  the  Works  of  Chrift  in  us,  can  have  place  in  j uni- 
fication, becauje  nothing  that  is  impure  can  be  ufejul  in 
it  \  and  all  the  Works  wrought  in  us  are  impure.  For 
this  they  alledge  that  Saying  of  the  Prophet  Ifaiab, 
chap.  6.4.  v.  6.  All  our  Right  coujnejjes  are  as  filthy  rags  ^ 
adding  this  reafon,  That  feeing  we  are  impure, fo  muji 
our  Works  be  ^  which,  tbo*  good  in  themf elves,  yet  as  ■ 
performed  by  us,  they  receive  a  tinclure  of  Impurity, 
even  as  clean  Water  pajfing  through  an  unclean  Pipe  is 
defiled. 

That  no  impure  Works  are  ufeful  to  Juftification,   *  r 
is  confefTed  5  but  that  all  the  Works  wrought  \n'.J-A 
the  Saints  are  fuch,  is  denied.     And  for  anfwer  to 
this,  the  former  dittinftion  will  ferve.     We  con- 
fefs,   that  the  firft  fort  of  Works  above  mentioned, 
are  impure  \  but  not  the  fecond  :   Becaufe  the  firit 
are  wrought  in  the  unrenewed  State,  but  not  the 
other.     And  as  for  that  of  If  at  ah,  it  muft  relate  to 
the  firft  kind  5  for  tho' he  faith,   All  cur  Right eouf  vhfi 
neffes  are  as  filthy  rags  $  yet  that  will  not   compre-  of  Right* 
hend  the  Righteoufnefs  of  Chriit  in  us,  but  only  ™f$£ 
that   which  we  work  of.  and  by  cur   felves.     For  Ragi'' 
fhould   we  fo  conclude,  then  it  would  follow,  that 
we  fhould  throw  away  allHolinefs  andRighteoufnefs^ 
fince  that  which  is  as  filthy  Rags,  and  as  a  menltruous 
Garment,  ought  to  be  thrown  away  >  yea,  it  would 

follow, 


2?6  PROPOSITION    VII. 



follow,  that  ail  the  Fruits  of  the  Spirit,  mentioned 
Gal.  5.  were  as  filthy  Rags:  Whereas  on  the  contra- 
ry, fome  of  the  Works  of  the  Saints  are  faid  to 
have  a  Sweet  Savour  in  the  Nojirils  of  the  Lord  j  ars 
faid  to  be  an  Ornament  of  great  price  in  the  fight  of 
God,  are  faid  to  Prevail  with  him,  and  to  be  Accept 
table tohim^  which  filthy  Rags  and  a  menttruous Gar- 
ment, cannot  be.  Yea  many  famous  Proteltants  have 
Calvin's  acknowledged,  that  this  place  is  not  therefore  fo 
andothers,  to  be  underftood.    Calvin    upon  this  place  faith, 

their  fenfe    «  That    it  is    ^^    t       fa        -^    fc      f  tfa    t    tfa 

concerning    ..  .  .      r     ,..«/.      .     '  «T      i 

ifai.64.  t.     may  prove,  there  is  fo  little  Merit  in  our  Works, 

Jfehef!"  "  that  they  are  before  God  filthy  and  defied  :  But 

3*  "  this  feems  to  me  to  be  different  from  the  Prophet's 

"Mind  (faith  he  J  feeing  he  fpeaks  not  here  of 

Mufcuius.   "  all  Mankind.    Muf cuius  upon  this  place  faith, 

"  That  it  was  ufuai  for  this  People  to  prefume 

"  much  of  their  Legal  Righteoufnefs,  as  if  thereby 

*  they  were  made  cleans  neverthelefs    they    had 

"  no  more  cleannefs,  than  the  unclean  Garment 

<c  of  a  Man.    Others  expound  this  place  concerning 

"  all  the  Righteoufnefs  of  our  Flefh  \  that  Opinion 

"  indeed  is  true .-  Yet  I  think  that  the  Prophet  did 

"  rather  accommodate  thefe  Sayings  to  the  Impu- 

"  rity  of  that  People  in  legal  Terms.    The  Author 

fBenius;  (commonly  fuppofed  Bertius)  fpeaking  concerning 

prefix*     the  true  fenfe  of  the  7th  Chapter  of  the  Epiflle  to 

diifcit-      the  Romans,  hath   a  Digreflion  touching  this  of  I- 

faiah,  faying-,  This  place  is  commonly  corrupted  by  a 

pernicious  wrefiing  \  for  it  is  fiill  alledged,  as  ij  the 

meaning  there  oj  inferred  the  moft  excellent  Works  of  the 

jam.Cor-  beji  Cbrjflians,£ic.  James  Coret,  a  French  Minifter  in 

jS^j!08"  the  Church  of  Bafil,  in  his  Apology  concerning  Jufti- 

Paris,i597  fication,  againft  Alefcales,  faith  ;  Neverthelefs  accord- 

M2«78-     ing  to  the  Counfel  of  certain  good  Men,  I  muftadmo- 

nifh  the  Reader^  that  it  never  come  into  our  Minds  to 

abufe  that  faying  of  Ifai.  64.  6.  againft  good  Works, 

in  which  it  is  faid,  that  all  our  Righteoufnefles  are  as 

filthy  Rags  •,  as  ij  we  would  have  that  which  is  good 

in 


Of  J  unification.  237 

in  our  good  Works,  and proceedetb  from  the  Holy  Spi- 
rit, to  be  efleemed  as  a  filthy  and  unclean  thing. 

§.  XII.  As  to  the  other  part,  That  feeing  the  befit 
of  Men  are  fill/  Impure  and  Imperfect,  therefore  their 
Works  muftbe  Jo:  It  is  to  beg   the  queftion,  and 
depends  upon  a  Propofition  denied  -,  and  which  is  to 
be  diftuffed  at  further  length  in  the  next  Propofition. 
But   tho'  we  fhould  fuppofe  a  Man  not  throughly 
Perfe£t  in  all  refpefts  •,  yet  will  not  that  hinder,  but 
good  and    perfect   Works  in  their  kind  may   be 
brought  forth  in   them   by   the  Spirit   ofChrift: 
Neither  doth  the  Example  of  Water  going  through 
an  unclean  Pipe  hit  the  matter  $  becaufe,  tho'  Water 
may  be  capable  to  be  tinctured  with  uncleannefs  \  y  et 
the  Spirit  of  God  cannot,  whom  we  affert  to  be  the 
Immediate  Author  of  thofe  Works  that  avail  in  Ju- 
ftification  :  And  therefore  Jefus  Chrift  his  Works  in 
his  Children  are  pure  and  perfect,  and  he  worketh 
in   and  through  that  pure  thing  of  his  own  forming 
and  creating  in  them.    Moreover,  if  this  did  hold, 
according  to  our  Adverfaries  fuppofition,  That  no  Were  tht 
Man  ever  was  or  can  be  verfetf  •,  it  would  follow,  Miracles 
that  the  very  Miracles  and  Works  of  the  Apoftles,  tfth?APt 
which  Chrift  wrought  in  them,  and  they  wrought ./?/«, 
in  and  by  the  Power,  Spirit  and  Grace  of  Chrift,  %ou$£ 
were  alfo  impure  and  imperfect  fuch  as  their  Con-  of  chrift 
verting  of  the  Nations  to  the  Chriftian  Faith  $  their  JJJ^JJV 
Gathering  of  the  Churches,  their  Writing  of  the  imperfect? 
Holy  Scriptures*,  yea,  and  their  offering  up  and  Sa- 
crificing of  their  Lives  for  the  Teftimony  of  Jefus. 
What  may  our  Adverfaries  think  of  this  Argument, 
whereby  it  will  follow,  that  the  Holy  Scriptures, 
whofe  Perfection  and  Excellency  they  feem  fo  much 
to  magnifie,  are  proved  to  be  impure  and  imperfect, 
becaufe  they  came   through   impure  and  imperfect 
VefTeis?  It  appears  by  the  ConfelTions  of  Proteftants, 
that  the  Fathers  did  frequently  attribute  unto  JVorks 
of  this  kind,  that  InflrumentalWcrk,  which  we  have 
fpoken  of  in  Juftification,  (  albeit   fomc  ignorant 

Perfons 


2?8  PROPOSITION     VII. 

Perfons  cry  out,  it  is  Popery )  and.  alio  divers,  and 
that  famous  Proteltants,  do  of  themfelves  confefs  it. 
Am.  Pol-   Amandus  Polanus,\n  his  Symphonia  Catholica,  cap.  27. 
anus.         je  Remijjwrie  Peccatorum,  p.  6?  1.  places  this  Thefts  as 
Our  Don-  the  common  Opinion  of  Proteftants,  molt  agreeable 
rineofju-t0  the  Do£lrine  of  the  Fathers:   "  We  obtain    the 
ZidTolhX  Reim&on    of   Sins    by    Repentance,   Confeffion, 
i/«o*Po-   "Prayers  and  Tears,  proceeding  from   Faith,    but 
pery'         kC  do  not  Merit,  to  fpeak  properly  5  and  therefore 
c<  we  obtain  Remiffion  of  Sins    not  by  the  Merit 
"   of   our    Repentance   and    Prayers,    but  by  the 
"  Mercy  and   Goodnefs  of  God.     Innocent ius  Gen- 
c  tiletus,  a  Lawyer  of  great   Fame  among  Proteftants 

pcim- h   in  his  Examen  of   the  Council  of  Trent,  p.  66,  67. 
Peff-        of  Juftification,  having  before  fpoken  of  Faith  and 
^enev.  15.  ^orks,  adds  thefe  words  :  But  feeing  the  one  cannot 
be  without  the  other,   we  call  them  both  conjnntfly  In- 
strumental Cuufes.     Zanchius  in  his  Fifth  Book,  rLc 
Zanchius.    datura  Dei,  faith  5  We  do  not  ftmply  deny,  that   good 
Works  are  the  Caufe  ^f  Salvation,  to  wit,   the  Injru- 
mental,  rather  than  the  Efficient  Caufe,  which  they  call 
[fine  qua  non.]  And  afterwards,  Goods  Works  are 
the  Inftrumental  Caufe  oj  the  Poffeffion  of  Life   Eter- 
nal $  J  or  by  thefe,  as  by  a  means  and  a  lawjul  way, 
G.  Amer.  God  leads  unto  the  Poffeffion  of  Life  Eternal-       G. 
inMedulu  Amefius  faith,  That  our  Obedience,  albeit  it  be  not  the 
fcSl'a.  Principal  and  Meritorious  Caufe  of Life   Eternal,  is 
f.l  fiief.'  neverthelefs  a  Caufe  in  fomerefpett,  adminiffring,  help- 
3°*  ing  and  advancing  towards   the  Pojjeffion  oj  the  Life. 

R. Baxter.  Alfo  Richard  Baxter,  in  his  Book  above-cited,  p.  i?>. 
faith,  That  we  are  Jultified  by  Works  in  thejame  kind 
of  Cauf ality,  as  by  Faith,  to  wit,  as  being  both  Caufe s 
line  qua  non,  or  Conditions  of  the  New  Covenant, 
on  our  part  requifite  to  Juliification.  And  p.  I9>-  be 
faith,  Jt  is  needlcfs  to  teach  any  Scholar,  who  hath  real 
the  Writings  of  Papifts,  how  this  VoOrine  differs  from 
them. 
Merit  *nd  But  laflly,  Becaufe  it  is  fit  here  to  fay  fomething 
Reward  '/of  the  Merit  and  Reward  oi  Works,  1  (hall  add  fome- 


Of  Justification.  239 

thing  in  this  place  of  our  Senfe  and  Belief  con- 
cerning that  matter.  We  are  far  from  thinking, 
or  believing,  that  Man  merits  any  thing  by  his 
Works  from  God,  ail  being  of  Free  Grace  %  and 
therefore  do  we,  and  always  have  denied  that  Popifh 
Notion  of  Meritum  ex  Condigno.  Neverthelefs  we 
cannot  deny,  but  that  God,  out  of  his  Infinite 
Goodnefs,  wherewith  he  hath  loved  Mankind,  af- 
ter he  communicates  to  him  his  holy  Grace  and 
Spirit,  doth,  according  to  his  own  will,  Recompence  G0D  ^ 
and  Reward  the  Good  Works  of  his  Children  :  And  wards  the" 
therefore  this  Merit  oFCongruity  or  Reward,  in  fo  ^ood 
far  as  the  Scripture  is  plain  and  pofitive  for  it,  we  0f°bisSchUr 
may  not  deny;  neither  wholly  reject  the  word,  in  dren- 
fo  far  as  the  Scripture  makes  u'fe  of  it.  For  the 
fame  Greek  agio*  which  fignifies  (Merit)  is  alfo  in 
thofe  plates,  where  the  Tranflators  exprefs  it 
Worth,  or  Worthy,  as  Mat.  3.  8. 1  Tbefl.  2.  12.  zTbejf. 
1.  $,  8.  Concerning  which,  R.  Baxter  faith,  in  the 
Book  above-cited,  p.  8.  But  in  a  larger  fenfe,  as 
Prom  if e  is  an  Obligation,  and.  the  thing  Promifed  is f aid 
to  be  Debt  -,  Jb  the  Performers  of  the  Conditions  are 
called  Worthy,  and  that  which  they  perform,  Merit  \ 
alibo'  properly  all  be  of  Grace,  and  not  of  Debt.  Alfo 
thofe,  who  are  called  the  Fathers  of  the  Church,  fre- 
quently ufed  this  word  of  Merit,  whofe  Sayings 
concerning  this  matter,  I  think  not  needful  to  in- 
fert,  becaufe  it  is  not  doubted,  but  evident,  that 
many  Proteftants  are  not  averfe  from  this  word,  in 
the  fenfe  that  we  ufe  it.  The  Apology  for  the 
Auguftan  Conjcffton,  Art.  20.  hath  thefe  words.-,  We 
agree  that  Works  are  only  Meritorious,  not  of  Remif- 
fion  of  Sins,  or  Juftification  -,  but  they  are  Meritorious 
of  other  Rewards  Corf  oral  and  Spiritual,  which  are  in-  # 
deed  as  well  in  this  Life,  as  after  this  Life,  And  fur- 
ther, Seeing  Works  are  a  certain  fulfilling  of  the  Law, 
they  are  rightly  f aid  to  be  Meritorious  \  it  is  rightly  faid 
that  a  Reward  is  due  to  them. 

In 


240  PROPOSITION      VII. 

In  the  Acts  of  the  Conference  of  0 Iden burgh,  the 
•Fowen-  Ele9oral  Divines  (p.  no.  2£  265:.)  fay,  In  this  fenfe 
burgh.  n    our  Churches  alfo  arc  not  averfejrom  the  word.  (Merit,) 
ufedby  the  Fathers  ^  neither  therefore  do  they  dejend  the 
?op\tti  Dotlrine  of  Merit. 
G.  Viffius       G.  Vojftus,  in  his  Theological  Thefis  concerning  the 
tlii™rd  Merits  of  good  Works,  faith  5  We  have  not  adventured 
to  condemn  the  word  (Merit,)  wholly,  as  being  that, 
which  both  many  of  the  Ancients  ufe,  and  alfo  the  Re- 
formed Churches  have  ufed  in  their  CcnfeJJtons.    Aow 
that  God  judgeth  and  accept eth  Men  according  to  their 
Works,  is  beyond  doubt  to  thofe  that  ferioufly  will  read, 
andconfider  thefe  Scriptures,  Mat.  16.  27.  Rom.  2.  6, 
7,  10.  2  Cor.  5.  10.  James  1.  25.  Heh.  10.  3?.  1  Pet. 
1.  17.   Rev.  22.  21. 

§.   XIII.     And  to  conclude  this  Theam,  let  none 
be  fo  bold  as  ro  mock  God  ,  fuppofing  themfelves 
Juitified  and  Accepted  in  the  fight  of  God,  by  Vir- 
tue of  Chrift's  Death  and  Sufferings,  Awhile  they 
remain  Unfanctified  and  Unjuitified  in  their  own 
Jobs.  13.    Hearts,  and  Polluted  in  their  Sins,  left  their  Hope 
prove  that  of  the  Hypocrite,  which  perlfheth.     Nei- 
ther let  any  foolifhly  imagine,   that  they  can  by 
their  own  Works,  or  by  the  Performance  of  any 
r^tt^o/ Ceremonies   or   Traditions,   or   by    the  giving  of 
ni"]hail  Gold   or  Money,  or  by  afflicting  their  Bodies   in 
ferifb,but  Will- worftyp  and  voluntary  Humility,  or  foolifhly 
fbZtomlu  living    to  Conform   their   Way   to  the  outward 
Letter  of  the  Law,  flatter  themfelves,  that  they 
Merit    before  God,  or  draw  a  Debt  upon  him,   or 
that  any  Man  or  Men  have  power  to  make  fuch 
kind  of  things  Effeclual  to  their  Jultification  5  left 
they  be  found  fooiifh  Boafters  and  ftrangers  to  Chrift 
*  and  his  Righteoufnefs  indeed.     But  blelTed  for  ever 
are  they,   that   having  truly   had  a  fenfe  of  their 
own  Unworthinefs  and  Sinfulnefs,  and  having  fecn 
all  their  own  Endeavours  and  Performances  fruit- 
lefs  and  vain,  and  beheld  their  own  Emptinefs,  and 
the  vainity  of  their  vain  Hopes,Faith  and  Confidence, 

while 


Of  Perfelllon.  241 

while  they  remained  inwardly  pricked,  purfued  and 
condemned  by  God's  Holy  Witnefs  in  their  hearts  $  < 

and  fo  having  applied  themfelves  thereto,  and  fuf- 
fered  his  Grace  to  work  in  them,  are  become  changed 
and  renewed  in  rhe.fpirit  of  their  minds,  pair  from 
Death  to  Life,  and  know  Jefus  arifen  in  them  work- 
ing both  the  Will  and  the  Deed,  and  fo  having  put  on 
the  Lord  Jefus  Ch  rift,  in  efFecl:  are  clothed  with  him, 
and  partake  of  his  Righteoufnefs  and  Nature  5  fucli 
can  draw  near  to  the  Lord  with  boldnefs,  and  know 
their  Acceptance  in  and  by  him  \  in  whom,  and  in 
as  many  as  are  found  in  him,  the  Father  is  well- 
f  leafed. 


PROPOSITION     VIII. 

Concerning  Perjellion. 

In  whom  this  Pure  and  HolyBivth.  is  fully  brought  jortb9 
the  Body  of  Death  and  Sin  comes  to  be  Crucified 
and  removed1]  and  their  Hearts  united  and  fu hjecled 
to  the  Truth*,  fo  as  not  to  obey  any  Suggefiions  or 
Temptations  of  the  Evil  One  \  to  be  free  from  Actual 
Sinning  and  Tranfgreffing  of  the  Law  of  God,  and 
in  that  refpell,  perfect  •  let  doth  this  perfeftion^V/ 
admit  of  a  Growth  5  and  there  remaineth  always  in 
fame  part  a  Poifibility  of  Sinning,  where  the  Mini 
doth  not  moft  diligently  and  watchfully  attend  unto 
the  Lord. 

§.  I.  Cflnce  we  have  placed  Jufiffioation  in  the  Re- 
l^j  velation  of  Jefus  Chrift  formed  and  brought 
forth  in.  the  Heart,  there  working  his  Works  cf 
Rishteoqfnefa,  and  bringing  forth  the  Fruit?  of  the 
Spirit:  The  Queltion  is,  How  far  he-may  prevail 
in  us,  while  we  are  in  this  Life,  or  we  over  our 
Souls  Enemies,  in  and  by  his  ilrength?  Thole  that 
plead  for  Justification  wholly  without  them,  mcerly 

R  by 


242 PROPOSITION      VIII. 

by  Imputative  Righteoufnefs,  denying  the  neceffity 
•  of  being  clothed  with  Real  and  Inward  Righteouf- 

Thefe  are  nefs,  do  confequently  affirm,  That  it  is  impojjiblejor 
the  Words  a  Man,  even  the  bejl  of  Men,  to  be  free  oj  Sin  in  this 
$eftmin-  Life,  which,  they  fay,  no  Man  ever  was-,  but  en  the 
iter  larger  contrary,  that  none  can,  neither  ofhimfelj,  nor  by  any 
catecbifm.  Qrace  rece'ive&  in  this  Life,  (O  wicked  faying  againft 
the  Power  of  God's  Grace! )  keep  the  Commandments 
of  God  perfectly  *,  but  that  every  Man  doth  break  the 
Commandments  in  Thought,  Word  and  Deed:  Whence 
they  alfo  affirm,  as  was  a  little  before   obferved, 
Whether  it  ^at  ^e  very  ^  AQions  ofthe  Saints,  their  Prayers, 
h  poflibu  their  Wcrfhips,  are  impure  and  polluted.    We  on  the 
Command-  contrary,  tho'  we  freely  acknowledge  this  ofthe 
mentsof    natural  fallen  Man,  in  his  firft  ftate,  whatever  his 
God  \       profeflion  or  Pretence  may  be,  fo  long  as  he  is  Un- 
converted and  Unregenerate :  Yet  we  do  believe, 
that  thofe,  in  whom  Chrift  comes  to  be  formed, 
p       ,     and  the  New  Man  brought  forth,  ancj  born  of  the 
rart  I.    inc0rruptible  Seed,  as  that  Birth,  and  Man  in  Union 
therewith,  naturally  doth  the  Will  of  God  h  fo  it 
is  poflible,  fo  far  to  keep  to  it,  as  not  to  be  found 
Contro-     d^fy  TranfgrefTors  of  the  Law  of  God.    And  for 
Ted.*'  the  more  clear  ftating  of  the  Controverfie,  let  it  be 

confidered : 
i.  Natural     §.  II.  Firji ;   That  we  place  not  this  poflibility  in 
Vm*kdV  Man's  own  Will  and  Capacity,  as  he  is  a  Man,  the 
Son  of  fallen  Adam,  or  as  he  is  in  his  Natural 
State,  however  wife  or  knowing,  or  however  much 
endued  with  a  notional  and  literal  Knowledge  of 
Chrift,  thereby  endeavouring  a  Conformity  to  the 
Letter  ofthe  Law,  as  it  is  outward. 
2.  The  New     Secondly-,    That  we  attribute  it  wholly  to  Man, 
ptffc       .as  he  is  Born  again,  renewed  in  his  Mind,  raifed 
by  Chrift,   knowing  Chrift  alive,  reigning  and  ru- 
ling in  him,   and  guiding  and  leading  him  by  his 
Spirit,  and  revealing   in'.him  the  Law  ofthe  Spirit 
of  Life-,  which  not  only  tnanifefts  and  reproves  Sin, 
but  alfo  gives  power  to  come  out  of  it. 

Thirdly  * 


mib   thi 
five* 


Of  PerfeQion.  243 

Thirdly  $  That  by  this  we  underftand  not  fuch  a 
Perfedion  as  may  not  daily  admit  of  a  Growth^  andj&jj^ 
confequently  mean  not,  as  if  we  were  to  be  as  Pure* 
Holy,  and  Perfect,  as  God  in  his  Divine  Attributes 
of  Wifdom,  Knowledge  and  Purity  ^  but  only  a  Per* 
feftion  proportionable  and  anfwerable  to  Man's  mea* 
lure,  whereby  we  are  kept  from  Tranfgrefling  the 
Law  of  God,  and  enabled  to  anfwer  what  he  re- ^  thm 
quires  of  us;   even  as  he  that  improved  his  Two  jw/>™>^ 
Talents,  fo  as  to  make  Four  of  them,  perfected  his  Tail™, 
Work,  and  was  fo  accepted  of  his  Lord,  as  to  be  w*5  n°- 
cailed  a  good  and  faithful  Servant,  nothing  lefs  than  a'cc%la, 
he  that  made  his  Five  Ten.   Even  as  a  little  Gold  is than  h* 
perfett  Gold  in  its  kind,  as  well  as  a  great  Mafs^  and 
a  Child  hath  a  perfect  Body,  as  well  as  a  Man,  thef 
it  daily  grow  more  and  more.     Thus  Chrift  is  faid, 
Luke  2.  52.  to  have  increafed  in  Wifdom  and  Stature, 
and  in  favour  with  God  and  Man-,  the?  before  that 
time  he  had  nei7er  finned,  and  was  (no  doubt)  perfeft, 
in  a  true  and  proper  fenfe. 

Fourthly  1  Though  a  Man  may  witnefs  this  for  a  4.  tfi/esif 
feafon,  and  therefore  all  ought  to  prefs  after  it  - ''>«  #*«*** 
yet  we  do  not  affirm,  but  thole  that  have  attained 
it  in  a  meafure,  may,  by  the  Wiles  and  Temptati- 
ons of  the  Enemy,  fall  into  Iniquity,  and  lofe  it 
fometimes,  if  they  be  not  watchful,  and  do  not  di-  ZrerySfa 
ligently  attend   to  that  of  God  in  the  Heart.    Anl^J"*'^ 
we  doubt  not,  but  many  good  and  holy  Men,  who  sfr^uJ 
have  arrived  to  Everlalting  Life,  have  had  divers  j^tdij°S* 
Ebbings  and  Flowings  of  this  kind  $  for  tho'  every  not  de/Ulj 
Sin  weakens  a  Man  in  his  Spiritual  Condition,  yet  it  !^m  *1*** 
doth  not  fo  as  to  deltroy  him  altogether,  or  render  *et?e 
him  uncapable  of  riling  againv 

Laftly  5  Tho'  I  affirm,  that  after  a  Man  hath  ar*  f,  night* 
lived  to  fuch.  a  Condition,  in  which  a  Man  may "««/w/5 
not  fin,  he  yet  may  fin^  I  will  neverthelefs  novt  £,*„/.     / 
deny,  but  there  may  be  a  State  attainable  in  this 
Life,  in  which  to  do  Rightsoufnefs  may   become  fo 
natural  to  ths  Regenerate  Soul,  that  in  the  Jiabi* 

R  7  litjr 


244  PROPOSITION     VIII. 

lity  of  i his  Condition  they  cannot  fin.     Others  may 
perhaps  fpeak  more   cer;ainly  of  this  State,  as  ha- 
ving arrived  to  it :  For  me,  1  (hall  fpeak  modeftly, 
as  acknowledging  my  felf  not   to  have  arrived  at 
it  5    yet  I  dare  not  deny  it,  for  that   it  feems  fo 
pofmvely  to  he  after  ted   by  the  Apoftle,  in  thefe 
words,  i  John  i.  9.    He   that  is  born  cfGod,finnetb 
n  t\  neither  can  be,  becaufe  the  Seed  of  God  remainetb 
in  \:im. 
Part  II.       The   Controverfie  being  thus  ftated,  which  will 
Sett.  1.    ferve  to  oblate  Objections,  I  (hall  proceed  fir  ft,  to 
flievv  the  abiurdity  of  that  Do&rine,  that  pleads  for 
Sin,  j or  term  of  Life,  even  in  the  Saints. 
Soft.  2.        Secondly  •  Prove  this  Doftrine  of  Perfection  from 
many   pregnant  Teftimonies  of  the  Holy  Scripture. 
Sett.  3.        And  hftly,  Anfwer  the  Arguments  and  Objections 

of  our  Oppofers. 
Sett.  I.  §•  II'.  tirft  then  5  This  Do£lrine,  viz.  That  the 
Proof  1.  ^"tf/j  nor  can,  nor  never  mil  be  jree  oj  finning  in  this 
L;je,  Is  inconfifient  with  the  Wifdom  of  God,  and 
rh\v°?~  with  hisGlorious  PowTer  and  Majelly,  Who  is  oj  purer 
pUding  fyes  than  to  heboid  Iniquity*-,  who  having  purpofed 
Tr  Siof  ln  hitnfelf,  to  gather  to  him,  that  (hould  Worfliip 
Lifef^-  him  and  be  witnefles  for  him. on  Earth,  a  chofen 
furl  People,  doth  alfo  no  doubt  fanQifie  and  purifie  them. 
For  God  hath  no  delight  in  Iniquity,  but  abhors 
Tranfgrefiion  5  and  tho3  he  regard  Man  in  Tranf- 
greffion,  fo  far  as  to  pity  him,  and  afford  him  Means 
to  come  out  of  its  yet  he  loves  him  not,  neither 
delights  in  him,  as  he  is  joined  thereunto.  Where- 
fore if  Men  muft  be  always  joyned  to  Sin,  then  God 
(hould  always  be  at  a  diltance  with  them  5  as  it  is 
written,  If  at.  59.2.  Jour  Iniquities  bavefeparated  be- 
tween you  and  your  God,  and  your  Sins  have  bid  bis  Face 
from  you  \  whereas  on  the  contrary,  the  Saints,  are 
faid  to  partake  even  while  here,  of  the  Divine  Na- 
ture, 2  Pet.  1. 4.  And  to  be  One  Spirit  with  tbe  Lordly 
1  Cor.  6.  17.  Now  no  unclean  thing  can  be  lb. 
Ic  is  exprefly  written,  That  there  is  no  Communion 

betwixt 


*Hab. 


Of  PeffeUioti.  $\ 


betwixt  Light  and  Darknefs,  2  Cor.  6.  14.  But  Gcdis 
Light,  and  every  Sin  isDarknefs  in  a  meafure  :  What 
greater  flain  then   can    there    be  than    this   upon  Hd.hCod,$ 
God's  Wifdom,   as  if  he  had  been  wanting  to  pre- i^^ 
pare   a  Means,  whereby   his  Ghiidren  might  per  f^'J^e-" 
fectty    ferve  and  worfhip  him  ^  or  had  not  provided  fate  a 
a  way;  whereby  they  might  ferve  him  in  any  thing  hf^Xe^nd 
but  that  they  mult  withal  ftill  ferve  the  Devil,  no  mrjkip 
lefs,  yea,  more  than  himfelf  ?  For  he  that ftnnew,  is  fe^T 
the  fervant  oj  fin,    Rom.  6.  16.  and  every  Sin  is  an 
aft  <f  fervice  and  obedience  to  the  Devil.     So  then, 
if  the  Sjints  fin  daily  in  Thought,  Word  and  Die. I, 
yea,  if  the    very  Service  they  off  r  to  God  be  Sin, 
furely    they   ferve  the   Devil    more  than   they  do 
God  :  For  beiides  that  they  give    the  Devil  many 
intire   Services,   without   mixture  ofthe  lealt  grain 
to   God  ^  they   give   God   not   the  lead  Service,  in 
which   the  Devil  hath    not   a   large  (hare  :  And  if 
their  Prayers,  and  all  their  Spiritual  Performances, 
be  finful,  the  Devil  is  as  much  ferved  by  them  in 
thefe,  as  God,  and   in  moll  of  them  much  more 5 
fin  ce  they  con  fefs,  that  many  of  them  are  performed 
without  the  Leadings  and  Influence  of  God's  Spirit. 
Now  who  would  not  account  him  a  fooliih  Mjfrer, 
among  Men,  who  being  able  to  do  it,  and  alio  de- 
firous  it  might  be  fo,  yet  would  not  provide  a  Way 
whereby  his  Children  and  Servants  might  ferve  him 
more  intirely  than  his  avow'd  Enemy-,  or  would  not 
guard  againlt  their  ferving  of  him,  but  be  fo  im- 
prudent and  unadvifed  in  his  contrivance,  that  what- 
ever way  his  Servants  and  Children  ferved  him,  they 
fhould  no  lefs,  ye3,  often  much  more,  ferve  his  Ene- 
my ?  What  may  we  then  think  of  that  Doctrine,  that 
would  infer  this  Folly  upon  the  Omnipotent  and  Only 
WifeGOD? 

§.  IV.  Secondly  3  It  is  inconjijlent  with  the  JujV.ce  ?>'rrj  II. 
oj  God.  For  fince  he  requires  Purity  from  his^,.^';^ 
Children,  and  commands  them  to  abilain  from  theju&i** 
every  iniquity,  fo  frequently  and  precifely,  as  mail  V ****• 

R  3  here- 


~^6  PROPOSITI  QN    VIII. 

hereafter  appear  •,  and  fince  his  Wrath  is  revealed 
cgainfi  allUngcdlinefs  and  Unrigbteoufnefs  of  Men  s 
it  mult  needs  follow,  that  he  hath  capacitated 
Man  to  anfwer  his  Will-,  or  elfe,  that  he  requires 
more  than  he  has  given  power  to  perform-  which 
is  to  declare  him  openly  Unjujl,  and  with  the 
ilothful  Servant  to  be  a  bard  Mafter.  We  have 
elfewhere  fpoken  of  the  Injuftice  thefe  Men  afcrihe 
to  God,  in  making  him  to  Damn  the  Wicked,  to 
viborn,  they  alledge,  be  7iever  offered  any  means  of  be* 
ing  good.  But  this  is  yet  an  Aggravation  more  ir- 
rational and  inconfiftent,  to  hy,  That  God  will  not 
afford  to  thofe,wbom  be  bas  cbofen  to  be  his  own  (whom 
they  confefs  he  loveth)  the  means  to  pie  afebim.  What 
can  follow  then  from  fo  Itrange  a  Doctrine  ?  This 
Imperfection  in  the  Saints,  either  proceeds  from  God, 
or  from  themfelves.  If  it  proceeds  from  them, 
it  muft  be,  becaufe  they  are  fhort  in  improving 
or  making  yfe  of  the  Power  given  them,  where- 
by they  are  capable  to  obey  ^  and  fo  Jt  is  a 
thing  poffible  to  them  (  as  indeed  it  is  by  the  help 
of  that  Power 0  but  this  our  Adverfaries  deny: 
They  are  then  not  to  be  blamed  for  their  Imper- 
fection, and  continuing  in  Sin,  fince  it  is  not  poifible 
to  them  to  do  otherwife.  If  it  be  not  of  them- 
felves, it  muft  be  of  God,  who  hath  not  feen  meet 
to  allow  them  Grace  in  that  degree  to  produce 
that  effect :  And  what  is  this  but  to  attribute  to 
God  the  heighth  of  Injuftice,  to  make  him  require 
his  Children  to  forfake  Sin,  and  yet  not  to  afford 
them  fufficient  Means  for  fo  doing  ?  Surely  this 
Who  mil  makes  God  more  Unrighteous  than  wicked  Men  5 
fhUdllT*  Wbo  '/(as  Chrift  faith)  their  Children  require  Bread 
$tone,  in-  of  them,  veil/  not  give  tbem  a  Stone  ^  or  inflead  of  a 
Pijh,  a  Serpent,  But  thefe  Men  confefs,  We  ought 
to  feek  of  God  power  to  redeem  us  from  Sin,  an^ 
yet  believe,  they  are  never  to  receive  fuch  a  Power  * 
fuch  Prayers  rhen  cannot  be  in  Faith,  but  are  all 
vain,    Is  not  this  to  make  God  as  Unjuft  to  his 

Children 


re  41 


of 


Of  Perfetiion.  247 

Children,  as  Pharaoh  was  to  the  Israelites,  in  requi- 
ring Brick,  and  not  giving  them  Straw  >  But  bleffed 
be  God,  he  deals  not  fo  with  thofe  that  truly  trult 
in  him,  and  wait  upon  him,  as  thefe  Men  vainly 
imagine;  for  fuch  faithful  Ones  find  of  a  Truth, 
that  bis.  Grace  is  jufficient  for  them  \  and  know  how, 
by  his  Power  and  Spirit,  to  overcome  the  Evil 
One. 

§.  V.    Thirdly  •,  This  evil  Doflrine  is  highly  In-  PoorflW 
furious  to  J  of  us  Chrifl,  and  greatly  Derogates  from  the 
Power  a?id  Vertueofhis  Sacrifice,  and  renders  his  Com-  ^fr/*«-- 
ing  and  Miniftry,  as  to  the  great  End  of  it,  ineffeSual.  pat  End  of 
ForChrift  fas  for  otner  Ends;  fo  principally  he^f* 
appeared  for  the  Removing  of  Sin  for  the  Gather-  and  ^p- 
ing  a  Righteous  Generation,  that  might   ferve  the  %£}™ethe 
Lord  in  Purity  of  Mind,  and  walk   before  him  in  removing 
Fear,  and  bring  in  Everlafring  Righteoufnefs,   and  f^*?*^ 
that  Evangelical  Perfe&ion  which  the  Law  could  Z from  ail 
not  do.    Hence  he  is  faid,  Tit.  2.  14.   To  have  given  i^uitj. 
bimfelffor  us, that  he  might  redeem  us  from  all  Iniquity ', 
and  purijie  unto  bimfelf  a  Peculiar  People,  zealous   of 
good  Works :  This  is  certainly  fpoken  of  the  Saints, 
while  upon  Earth.    But  contrary  thereunto,  thefe 
Men  affirm,  That  vce  are  never  redeemedfrom  all  Ini- 
quity, and  fo  make  Chrift's  giving  of  himfelf  for  us, 
void  and  ineffectual  \  and  give  the  Apolfle  Paul ihz 
Lye  plainly,  by  denying,  that  Cbrift  purijie  th  to  him- 
felf a  peculiar  People,  zealous  of  good  Works,    How  are 
they  zealous  of  good  Works,  who  are  ever  commit- 
ting evil  ones  >   How  are  they  a  purified  People,  that 
are  ftill  in  Impurity,  as  are  they  that  daily  fin,  un- 
lefs  Sin  be  accounted  no  impurity  ?   Moreover  it  is 
faid  exprefly,  1  John  3.  ?,  8.  That  for  this  purprfe  the 
Son  ofGod  was  manifefted,  tbafbe  might  deflroy  the  works 
of  the  Devil  i  and  ye  know  that  he  was  manifejled  to  take 
away  our  fins.    But  thefe  Men  make  this  purpofe  of 
none  erFeft  •,  for  they  will  not  have  the  Son  of  God 
to  deflroy  the  Works  of  the  Devil  in  his  Children,  in  this 
World;  Neither  will  they  at  all  believe,  that  he 

R  &.  was 


248  PROPOSITION     VIII. 


was  manifeft  to  take  away  our  Sins,  feeing  they 
plead  a  Neceffity  of  always  living  in  them.  And 
lell  any  fhould  ivreft  this  place  of  the  Apolile,  as 
if  it  were  fpoken  only  of  taking  away  the  Guilt 
of  Sin-,  as  if  it  related  not  to  this  Life 5  the  Apo- 
lile, as  of  purpofe  to  obviate  fuch  an  Objection, 
adds  in  the  f o\\ow IngVerks,  IV bofoever  abidetb  in 
bim.fihneth  net,  &c.  I  hope  then  they  fin  not  daily 
in  Thought,  Word  and  Deed.  Let  no  Man  deceive 
■you,  be  that  dab  Righteoufnefs,  is  Righteous,  even  as  be 
is  Righteous  5  be  that  commttetb  Sin,  is  oj  tbe  Devil : 
But  he  that  finneth  daily  in  Thought,  Word  and 
Deed,  comrmiteth  Sin  5  how  comes  fuch  a  one  then 
to  be  the  Child  of  God?  AndifChritt  was  mani- 
feft to  take  away  Sin,  how  ftrangely  do  they  over- 
turn the  Do&rine  of  Chrift,  that  deny  that  it  is 
ever  taken  away  here  I  And  how  injurious  are 
they  to  the  Efficacy  and  Power  of  Chrift's  Ap- 
peannce  ?  Came  not  Guilt  to  gather  a  People  out 
of  Sin,  into  Righteoufneis;  out  ffom  the  Kingdom 
of  Satan,  into  the  Kingdom  oj  tbe  dear  Son  of  God  ? 
And  are  not  they,  that  are  thus  gathered  by  him, 
hisServants,  his  Children,  his  Bretheren,  his  Friends? 
Who  as  he  -was,  Jo  are  they  to  be  in  this  Worlds  Holy, 
Furs  and  Undented.  And  doth  not  Chrilt  (till  watch 
over  them,  ftand  by  them,  pray  for  them,  and  pre- 
ferve  them  by  his  Power  and  Spirit,  walk  in  them, 
fheVeyii  anc*  dwell  among  them  5  even  as  the  Devil,  on  the 
twills*-  other  hand,  doth  among  the  Reprobate  Ones? 
,th*  How  comes  it  then,  that  the  Servants  of  Chrift  are 
leis  his  Servants,  than  the  Devil  s  are  ms  ?  Or  is 
Chrift  unwilling  to  have  his  Servants  throughly 
pare  ?  Which  were  grofs  Blafphemy  to  affert,  con- 
trary to  many  Scriptures.  Or  is  he  not  able,  by 
his  Power  to  prelerve  and  enable  his  Children  to 
ferve  him?  Which  were  no  lefs  Blafphemous  to 
afiiim  of  him  :,  concerning  whom  the  Scriptures 
declare,  That  he  has  Overcome  Sin,  Death,  Hel!7 
and  fbt  Grave,  and  Trunnfied  over  them  ogenly  \  and 

fan 


Of  Pe/j(flio/2.  219 


that  All  Power  in  Heaven  and  Earth  is  given  to  him. 
But  certainly,  if  the  Saints  tia  daily  in  Thought, 
Word  and  Deed,  as  thefe  Men  aflert,  they  feive 
the  Devil  daily,  and  are  fubject  to  his  Power  $  and 
fo  he  prevails  more  than  Chrift  doth,  and  holds 
the  Servants  of  Chrift  in  bondage,  whether  Chrift 
will  or  not.  But  how  greatly  then  doth  it  contra- 
dict the  End  of  Chi  ill's  coming,  as  it  is  expieffed 
by  the  Apoltle,  Epb.  5.  2%9  26,  27.  Even  as  Chrift 
alfo  loved  the  Church >,  and  gave  himfelf  for  it,  that  be 
might  Jantlijie  and  cleanfe  it  mth  the  wafjjing  oj\Vatet\ 
by  the  Word  :  That  he  might  prefent  it  to  himfelj'  a  glo- 
rious Church,  not  having  J  pot  or  wrinkle,  or  any  luch 
thing  *  but  that  it  fhould  be  holy,  and  without  llemifh. 
Now  if  Chrift  hath  really  rhus  anfwered  the  thing 
he  came  for,  then  the  Members  of  this  Church  are 
not  always  finning  in  Thought,  Word  and  Deed  ^ 
or  there  is  no  difference  betwixt  being  Sanctified 
and  Unfan&ified,  Clean  and  Unclean,  Holy  and  Un- 
holy, being  daily  Blemifhed  with  Sin,  and  being 
without  Blemifh. 

§.  VI.  Fourthly  5  This  Doftrine  renders  the  Work  ?<C0J  4- 
cf  the  Minijlry,  the  Preaching  of  the  Word,  the  Writing 
of  the  Scripture,  and  the  Prayers  of  H^ly  Men, altogether 
zifelefs  and  ineffectual.      As  to  the  firft,  Eph.  4.  11. 
Pajlors  and  Teachers   are  faid   to  be  given  for  the 
Perfection  of  the  Saints,  &c.   until  we  all  come  in  the 
Unity  of  the  Faith,  and  of  the  Knowledge  of  the  Son  of 
God,  unto  a  perfect  Man, unto  a  mcafure  of  the  Stature 
of  the  julnefs  of  Chrift.     Now  if  there  be  a  neceffity 
of  finning  daily,  and  in  all  things,  then  there  can 
be   no  Perfection  9   for  fuch  as  do   fo,   cannot   be^ 
efteemed  Perfect,     And  if  for  Effectuating  this  Per-  paft0rs# 
feQion  in  the  Saints,  the  Miniitry  be  appointed  and  Teache'-s 
difpofed  of  God,  do  not  fuch  as  deny  the  poflibility  turban* 
hereof,  render  the  Miniftry  ufelefs,  and  of  no  mor  giym  for 
fit?    Seeing   there  can  be  no  other  true  ufe  affign^  £*$& 
ed,  but  to  lead  People  out  of  Sin,  into  Righteouf-  saint:. 
$tfs,     If  fo  be  thefe  Minifters  affure  us,  that  we 

need 


i 


25o  PROPOSITION    VIII. 

need  never  expert  to  be  delivered  from  it,  do  not 
they    render    their  own   Work  needlefs  >    What 
needs  Preaching  againft  Sin,  for  the  reproving  of 
which,  all  Preaching  is,  if  it  can  never  be  forfaken? 
Our  Adverfaries  are  Exalters  of  the  Scriptures  in 
words,  much  crying  up  their  Ufefulnefs  and  Per- 
fection:   Now  the  Apoftle  tells  us,  2  Tim.  3.  17. 
That  the  Scriptures  are  for  making  the  Man  of  God 
perfeft  -,  and  if  this  be  denied  to  be  attainable  in 
this  Life,  then  the  Scriptures  are  of  no  profit  ^  for 
in  the  other  Life  we  fhali  not  have  ufe  for  them. 
It  renders  the  Prayers  of  the  Saints  altogether  ufe- 
lefs;  feeing  themfelves  do  confefs,  they  ought  "to 
pray  daily,  that  God  would  deliver  them  j rem  Iivil9 
and  free  them  from  Sin,  by  the  help  0}  bis  Spirit  and 
Grace,  while  in  this  World.    But  tho5  we  mightTpp- 
poie  this  Abfurdity  to  follow, That  their  Prayers  are 
without  Faith  h  yet  were  not  that  fo  much,  if  it  did 
not  infer   the  like  upon  the  holy  Apoftles,  who 
prayed  earneftly  for  this  end,  and  therefore  (no 
doubt  )  believed  it  attainable,  Col.  4. 12.   Labouring 
fervently  for  you  in  Prayers,  that  ye  may  Jiand  per- 
fell,  &c.  1  ThefT.  3.13.  8C  $.  1%,  &c. 
ftfifV.      §.  VII.  But  Fifthly  5  This  Doftrine  is  contrary  to 
common  Reafon  and  Senfe.      For  the  two  oppofite 
SSnSghr,  Principles,  whereof  the  one  rules  in  the  Children  of 
sin  and  '  Darknefs,  the  other  in  the  Children  of  Light,  are 
££ta2£  Sin>  and  Rigbteoufnefs  :  And  as  they  are  refpeftively 
jiftemto-  leavened  and  a&ed  by  them,  fo  they  are  accounted 
$ttb*r?     either  as  Reprobated,  or  Juftified  -,  feeing  it  is  Aba- 
Prov.   37.  mi  nation  in  the  fight  of  God,  either  to  fujiife  the  Wick- 
ed, or  Condemn  the  fuft.    Now  to  fay,  that  Men  can- 
not be  fo  leavened  by  the  one,  as  to  be  delivered 
frum  the  other,  is  in  plain  words  to  affirm,  That 
Sin  and  Righteoufnefs  are  confiftent ;  and  that  a  Man 
inay  be  truly  termed  Righteous,  tho'  he  be  daily  fin- 
ning in  every  thing  he  doth  :  And  then  what  dif- 
ference betwixt  Good  and  Evil  ?    Is  not  this  to  fall 
into  that  great  Abomination,  of  putting  Light  for 

Darknefs, 


•    Of  Per}  cd  ion.  2>i 

Darknefs,  and  calling  Good  Evil  and  Evil  Good  ? 
Since  they  fay,Tfo  very  beJlAclions  oj  God's  Children 
are  defiled  and  polluted  •,  and  that  thoje  that  fin  daily  9 
in  Thought,  Word  and  Deed,  are  good  Men  and  Womsny 
the  Saints  and  Holy  Servants  of  the  holy  Pure  God: 
Can  there  be  any  thing  more  Repugnant  than  this, 
to  common  Reafon?   Since  the  Subject  is  ftill  deno- 
minated from  that  Accident,that  doth  molt  influence 
it  ^  as  a  Wall  is  called  White,  when  there  is  much 
Whitene/s^and  Black,  when  there  is  much  Blacknefs  ^ 
and  fuch  like.    But  when  there  is  more  Unrighte- 
oufhefs  in  a  Man,  than  Righreoufnefs  -,  that  Man 
ought  rather  to  be  denominated  Unrighteous,  than 
Righteous.    Then  furely,  if  every  Man  fin  daily  in 
Thought,  Word  and   Deed,  and  that  in  his  Sins 
there  is  no  Righteoufnefs  at  all,  and  that  all  his 
Righteous  A&ions  are  polluted,  and  mixed  with 
Sin  *,  then  there  is  in  every  Man  more  Unrighteouf- 
nefs,  than  Righteoufnefs  5  and  fo  no  Man  ought  to  xf4iUaHy 
be  called  Righteous,  no  Man  can  be  faid  to  be  San£ti-  $n>™h'** 
fied  or  Wafhed.   Where  are  then  the  Children  of  God  ?  £m  5Ej 
Where  are  the  Purified  Ones  ?  Where  are  they, who  were  then,  fpok- 
fome times  Unholy,  but  now  Holy^  that  jometimes  were  ^rfpture  1 
Darknefs,  but  now  are  Light  in  the  Lord  ?   There  can 
none  fuch  be  found  then  at  this  rare,  except  that 
Unrighteoufnefs  be  efteemed  fo  .•  And  is  not  this  to 
fall    into  that  Abomination  above  mentioned,    of 
Juftjying  the  Ungodly  !  This  certainly  lands  in  that  ntKUf- 
horrid  Blafphemy  of  the  Ranters,  that  affirm,  There  ffi&^i* 
is  no  difference  betwixt  Good  and  Evil,  and  that  all  is  0r  Liber-  * 
one  in  the  fight  of  God:  I  could  fhew  many  more  lin:s 
grofs  Abfurdities,  evil  Confequences,  and  manifelt 
Contradictions,  implied  in  this  Sinful  Doctrine,  but 
this  may  fufgee  at  prefent  «,  by  which  alfo,  in  a  good 
meafure,  the  Probation  of  the  Truth  we  affirm,  is 
advanced.     Yet  neverthelefs,  for  the  further  evi- 
dencing of  it,  I  (hall  proceed  to  the  Second  thing 
propofed  by  mey  to  wit,  to  prove  this  from  feverai 
Teitimomes  of  the  Holy  Scriptures. 

§,  vnr. 


272  PROPOSITION     VIII. 


Secr.U.       §.  ViU.     And>/?,    I  prove  ir  from  the  peremp* 
Proo/l.   tory,  pofitive  Command  of  Chrift  and  his  Apofiles^ 
feeing  this  is  a   Maxim   ingraven   in  every  Man's 
Heart  naturally,    That  no  Man  is  bound.  10  do  if  at 
^  ^     which  is  iwpnjfible:  Since  then  Chrift  and  his  A  pottles 
feJ'Pik7.    havc  Comminded  us  to  keep  all  the  Commandments, 
Ww*     and   to  be  perfeft,  in  this  refpeft-,  it  is  poflibl.  for 
nZu        us  r°  t0  do.     Now,   that  this  is  thus  Commanded, 
without   any   Commentary  or  Confequence,  is  evi- 
dently   apparent    from   thefe    plain   Teftimonies, 
Mat.  5^48.  &  7.  2i.     John  ix.   17.     1  Cor.  7.  19. 
2  Cor.  13.  11.     1  John  2.  3,4,?,  6.   &  3.  2,  3,  4,5, 
6*  7,  8j  9,  ip.    Thefe  Scriptures  intimate  a  pofitive 
Command  for  it,  they  declare  the  abfolute  Neceifity 
of  i|5  and  therefore,  as  if  they  had  purpofely  been 
written    to  anfwer  the  Obje£lions  of  our  Oppofers, 
they  fhew  the  Folly  of  thofe,that  will  efteem  them- 
felves  Chl/dren  or  Friends  of  God,   while   they  do 
other  wife. 
ProfU.      Secondly-,   It  is  pofTible,  becaufe  we    receive  the 
XbePo/Bbi-  Gofpel,  and   Law   thereof,  for  that  effe£l«,  and  it's 
ah  of  it.    exprelly  promifed  to  us,  as   we   are  under  Grace, 
as  appears  by  thefe  Scriptures,  Rom.  6.  14.  Sin  Jh all 
not  have  dominion  over  you  *,  for  ye  are  not  under  the 
Law,  but  under  Grace  :  And  Rom.  8.  3.  For  what  the 
Law  could  not  do,  in  that  it  was  weak  through  the  Flejhi 
God  fending  his  own  Son,  &c.  That  the  Righteoufnefs  of 
L  the  Law  might  be  fulfilled  in  us,  &c.     For  if  this  were 

emeoftblnoz  a  Condition  both  requifite,  neceiTarv,  and  at- 
fcr  fnd  tainable  under  the  Gofpel,  there  were  no  difference 
betwixt  the  bringing  in  of  a  better  Hope,  and  theism* 
which  made  nothing  perj ell  5  neither  betwixt  thofe, 
which  are  under  theGofpel,  or  who  under  the  Law, 
enjoyed  and  walked  in  the  Life  of  the  Gofpel,  and 
meer  Lqgalifis.  Whereas  the  Apoltle,  throughout 
that  whole  Jixtb  to  the  Romans,  argues  not  only 
the  Fojfibilhy,  but  jXeccjfity  of  being  free  frofn  Sin, 
from  their  being  under  the  Gofpel,  and  under  Grace, 
and  not  under  the  Law  7  and  therefore  Hates  him- 

felf, 


Of  Perfect  con.  '     259 

felf,  and  thofe  to  whom  he  wrote,  in  that   Condi- 
tion, in  thefe  vcrfes,  2,  3,  4, 5:,  6,  7.  and  therefore 
in  the  11,  12,  13,  16,  17,  18  verfes,  he  argues  both 
thePoffibility  and  Neceffity  of  this  freedom  from  Sin, 
almoft  in  the  fame  manner  we  did  a  little  before  ^ 
and  in    the  22d  he  declares  them  in  meafure    to 
have  attained  this  Condition,  in  thefe  words,  But 
now  being  made  free  from  Sin,  and  become  Servants  to 
God,  ye  have  your  fruit  unto  Hsiincfs,  and  the  end 
Everlufting  Life.     And  as  this  Perfection,  or  Free-  *"{'¥*** 
dom  from  Sin,  is  attained  and  made  PoiTible,  where  Tomjror* 
the  Gofpei  and  Inward  Law  of  the  Spirit  is  recefc?'?»*f"'j 
ved  and  known;  fo  the  Ignorance  hereof  has  been  madeptffi- 
and   is  an  occafion  of  oppofing  this  Truth.     For  bJeofBylth' 
Man  not  minding  the  Light  and  Law  within  his  Hearty   °^€ ' 
which   not   only   difcovers  Sin,  but  leads  out  of  it, 
and  fo  being  a  (hanger  to  the  new  Life  and  Birth 
that  is  Born  of  God,  which  naturally  doth  his  Will, 
and  cannot  of  its  own  Nature  tranfgrefs  the  Com- 
mandments of  God,  doth,  I  fay,  in   his   Natural 
State,  look  at  the   Commandments,   as   they  are 
without  him,  in   the  Letter*,  and  finding  himfelf  j^1^** 
reproved  and  conv  £ted,  is  by  the  Letter   killed,  mahnbnop 
but   not    made  alive.      So    Man,    finding   himfelf */,ve- 
wounded,  and   not  applying  himfelf  Inwardly  to   . 
'that  which  can  heal,  labours  in  his  own  Will  after 
Conformity    to  the  Law,  as   it   is   without   him; 
which    he  can  never  obtain  •,   but  finds,  the  more 
he  wreftles,  the  more  he  falleth  fhort.    So  this  is 
the  few  £1  ill  in  effect,  with  his  Carnal  Command- 
ment, with  the  Law  without,  in  the  Fir  ft  Covenant- 
fiate,  which  makes   not  the  Comers  thereunto  perf.tr, 
as  pert  aim  rg  to  the  Conscience,    Heb.  9.  9.  thoD  they      * 
may  have  here  a  Notion  of  Chriilianity,  and  an  Ex- 
ternal Faith  in  Chrilr.    This  harh  made  them  iirain 
and  wTrett  the  Scriptures  for  an  Imputative  Righte* 
pufnefs,  wholly   without  r!  em,   to  cover  their  Im- 
wruie?;  and  this  hath  made  them  imagine  an  Ac- 
\ptancc  with  God  goffible,  tho'  they  fuppofe  it 
\  impoflibie 

\ 

Li    • 


2^4  PROPOSITION      VIII. 

impoifible   ever  to  obey  Chrilt's   Command.     But 
alas !  O  deceived  Souls  !  That  will  not  avail  in  the 
day,  wherein  God  mil  judge  every  Man  according  to 
his  Work,  whether  good  or   bad.      It   will  not  fave 
thee  to  lay,  It  was  necelTary  for  thee  to  fin  daily 
in  Thought,  Word  and  Deed  ;   for  fuch  as  do  fo, 
have  certainly  obeyed  Unrighreoufnefs :  And  what 
is  provided  for  fuch,  but  Tribulation  and  Anguifb9 
Indignation  and  Wrath  ^  even  as  Glory,  Honour,  and 
Peace,  immortality  and  Eternal  Life,  to  fuch  as  have 
done  good,  and  patiently  continued  in  well-doing.    So 
then,  if  thou  defireft  to  know  this  Perfection  and 
Freedom  from  Sin,  pofiible  for  thee,  turn  thy  Mind 
to  the  Light  and  Spiritual  Law  of  Chrift  in  the  Heart, 
and  fufFer  the  Reproofs  thereof*  bear  the  Judgment 
and  Indignation  of  God  upon  the  Unrighteous  Pare 
in  thee,  as  therein  it  is  Revealed,  which  Chrift  hath 
h'*m  we      made  tolerable  for  thee  ;  and  fo  fuffer  judgment  in 
partake  of  thee  to  be  brought  forth  into  Vittory  ^  and  thus  come  to 
fjfertnn-s,  partake  of  the  Fellowjhip  ofChriWs  Sufferings,  and  be 
and  art9  made  Conformable  unto  his  Death,  that  thou  may'ft 
y^malu'  feel  thy  felf  Crucified  with  him  to  the  World,  by  the 
unto  bis     Power  of  his  Crofs  in  thee  ^    fo  that  that  Life,  that 
DeaLhm      fometimes  was  alive  in  thee  to  this  World,  and 
the  Love  and  Lufts  thereof,  may  die  •,  and  a  new 
Life  be  raifed,  by  which  thou  may'tt  live  hence- 
forward to  God,  and  not  to  or  for  thy  felf  *,  and 
with  the  Apoftle  thou  may'ft  fay,  Gal.  2.  20.    It  is 
710  more  I,  but  Chrift  alive  in  me  \  and  then  thou  wilt 
be  a  Chrijiian  in  Deed,  and  not  in  Name  only,  as  too 
many  are*  then  thou  wilt  know  what  it  is  to  have 
put  off  the  Old  Man  with  his  deeds,  who  indeed  fins 
daily  in  Thought  Word  and  Deed  3  and  to  have 
put  on  the  New  Man,  that  is  renewed  in  Holinefs,  after 
i$e  Image  of  him  that  hath  created  him,  Eph.4.24.  and 
thou  wilt  witnefs  thy  felf  to  be  God's  Workmanflnp^ 
created  in  Chrifi  Jefus  unto  Good  Works  \  and  fo  nor 
3o*Vjohn  to  ^n  always.     And  to  this  New  Man,  CbriiTs  Yc° 
5.  >         is  cafe,  and  bis  Burthen  is  light  3.  the'  it  be  heav^v 


Of  Perfection.  25$ 


the  Old  Adam  -,  yea,  the  Commandments  of  God  are 
not  unto  this  grievous ;  for  it  is  his  Meat  and  Drink 
to  be  found  fulfilling  the  Will  of  God. 

Laftly;  This  Perfeftion,  or  Freedom  from  Sin,  Proof  III 
is  poflible,  becaufe  many  have  attained  it ;  accord-  Majnhayfi 
ing  to  the   exprefs  Testimony  of  the   Scripture,  attained** 
Some  before  the  Law,  and  fome  under  the  Law,  &rfettion$ 
through  witnefTwg  and  partaking  of  the  Benefit 
and  EfFe£t  of  the  Gofpel  •,  and  much  more  many 
under  the  Gofpel.    As  fir  ft,  It  is  written  of  Enoch,  latitat 
Gen.  $.  22,  24.  that  he  walked  with  God-,  which  no  *>M>  0od4 
Man  while  finning,  can  3  nor  doth  the  Scripture  re-  p^Sh 
cord  any  failing  of  his.    It  is  faid  oFNoab,  Gen.  6. 
9.  and  of  Job,  1.  8.  and  ofZacharias  and  Elizabeth, 
Luke  I.  6.    That  they  were  Perfeft.    But  under  the 
Gofpel,  befides  that  of  Romans  above-mentioned, 
fee  what  theApoftle  faith  of  many  Saints  in  ge- 
neral, Eph.  2. 4,  5,  6.     But  God,  who  is  rich  in  Mercy, 
for  his  great  hove,  wherewith  he  hath  loved  us,  even 
when  we  were  dead  in  Sins,  hath  quickned  us  together 
with  ChriU  (by  Grace  ye  arefaved)  and  hath  raifel 
us  up  together,  and  made  us  Jit  together  in  heavenly 
places  in  Chrift  Jefus,  &c.    I  judge,  while  they  were 
fitting  in  thefe  heavenly  places,  they  could  not  be 
daily  finning  in  Thought,  Word  and  Deed,  neither 
were  all  their  Works,  which   they  did  there,  as 
filthy  Rags,  or  as  a  menftruous  Garment :  See  what  is 
further  laid  to  the  Hebrews,   12.  22,2?.  Spirits  of 
jujl  Men  made  perfect.    And  to  conclude,  let  that 
of  the  Revelations,  14.  1,  2,  3,4,  $.   be  confidered -, 
where,  though  their  being  found  without  fault,  be 
fpoken  in  the  prefent  time,  yet  it  is  not  without 
refpeft:  to  their   Innocency,  while  upon  Earth  •,  and 
their  being  Redeemed  from  among  Men,  and  no  Guile 
found  in  their  Mouth,  is  exprefly  mentioned  in  the 
time  paft.    But  I  fhajl  proceed  now,  in  the  third  &&  III, 
place,  to  Anfwer  the  Ubje&ions,  which  indeed  are 
the  Arguments  of  our  Oppofers. 


§.'  ix, 


B5"6  PROPOSITION     VIII. 

Obj.  i.  §.  IX.  1  lhall  begin  with  their  chief  and  great 
Argument,  which  is  the  words  of  the  Apoflle, 
1  John  i.  8.  If  we  fay  that  we  have  no  Jin ,  we  deceive 
ou-rj  elves,  arA  theTruth  is  not  In  us  :  This  they  think 

I. vincible. 

Anfw.i.      But  ^  ]t  not  ^range  t0  ^ee  Men  f°  blinded  with 
'Partiality?   How    many   Scriptures,    tenfold  more 
plain,  do  they  reject  -r  and  yet  ftick  fo  tenaciouily 
tf*efayt   t0   this,   that   can    receive  io  many  Anfwers  ?    As 
jK,1^  "'fi'ft,  ['/  u>e  fay  we  have  no  fin,  &c.  ]    will  not 
>^ti-A.    import  the  Apoitle  himfelf  to  be  included.     Some- 
times the  Scripture  ufeth  this  manner  of  ExprelTion, 
when    the   Perfon  fpeaking    cannot    be   included  5 
which  manner  of  Speech    the   Grammarians    call 
Metafchematifhus.     Thus  James  3.  9,  10.  fpeaking 
of  the  Tongue,   faith,  Therewith  blefs  vsS  God,  and 
therewith  curje  we  Men  ♦    adding,  Thefe  things  ought 
not  fo  to  be :    Who  from  this  will  conclude,  that 
the  Apoitle  was  one  of  thofe  Curfers?   But  Second- 
Anfw  2  ty->    l  h^s  Objefetion  hitteth  not  the  matter  5  he  faith 
"  nor,  We  fin  daily  in  Thought,  Word  and  Deed-,   far 
left  that  the  very  Good  Works,  which  God  works  in 
us  by  his  Sp«iit,   are  fin :  Yea,  the  very  next  verfe 
clearly  thews,  that  upon  Conjejfion  and  Repentance ; 
we  are  not  only  forgiven,  but  alfo  c lea nfed-7  He  is 
jaitfful  to  forgive- us  our  Sins  and  to  chanfe  us  jrom 
all  I  nr'ighteoufnefs  :  Here  is  both  a  Forgivenefs,  and 
removing  of  the  Guilt,  and  cleanllng  or  removing 
of  the  Filch  5  for  to  make  Foigivenefs  and  Cleanfing, 
to  belong  both  to  the  removing  of  the  Guilt,   as 
there  is  no  reafon  for  it  from  the  Text,  fo  it  were 
arrolt  violent  forcing   of  the  words,  and   would 
imply   a  neeilefs  Tautology.     The  Apoitle  having 
Hewn,   how  rhat  not  the  Guilt  only,  but  even  the 
Filth  alio  of  Sin  is  removed,  fubfumes  his  words  in 
the  rime  rail  in  the  10th  verfe,  If  ixefaywe  have  not 
Jtnxed,    we  make  him  a  L\ar.     Thirdly,  As  Augufiin 
Anjw.\.  well   obfervsd,  in  his  Efcp'ofition  upon  the  Epitile 
to  the  Galatians-,  It  is  one  thing  not  to/in,  and  another 

thing ' 


Of  Ferfetflon.  257 


thing  not  to  have  fin :  The  Apoftles  words  are  nor, 
If  we  fay  -we  fin  not,  or  commit  not  fin  dally y  but,  If1*.*5  ore 
we  fay^  we  have  no  fin  :  and   betwixt  thefe   two  co'fif'.  4S 
there  is  a  manifefl:  difference  ,  for  in  refpeft  all  **cth™ 
have  finned,  as  we  freely  acknowledge,  all  may  be  JohfveSln 
faid  in  a  fenfe  to  have  fin.     Again,  Sin  may  be 
taken  for  the  Seed  of  Sin,  which  may  be  in  thofe, 
that  are  redeemed  from  aftuai  Sinning:   But  as  to 
the  Temptations  and  Provocations  proceeding  from 
it,  being  refitted  by  the  Servants  of  God,  and  not 
yielded   to,  they  are  the  Devil's  Sin,  that  tempc- 
ethjnot  the  Man's,  that  is  preferved.     Fourthly,   *   ,.      , 
This   being  confidered,   as  alfo  how  pofitive  and      •/w'** 
plain,  once  and  again,  the  fame  Apoftle  is,  in  that 
very  Epiitle,  as  in  divers  places  above-cited  ,  is 
it  equal  or   rational,  to  Itrain  this  one  place,  pre* 
fentiy  after  fo  qualified  and  fubfumed  in  the  tinta 
paft,  to  contradict  not  only  other  pofitive  JExpref- 
lions  of  his,  but  the  whole  tendency  of  his  Epiftle, 
and  of  the  relt  of  the  holy  Commands  and  Precepts 
of  the  Scripture? 

Secondly  i,  Their  Second  Objection  is  from  two  Qbi.  £ 
places  of  Scripture,  much  of  one  fignification  ; 
The  one  is,  1  Kings  8.  46.  For  there  is  no  Man  that 
finnetb  not.  The  other  is,  £a7.  7.  20.  For  there  is 
not  a  jujl  Man  upon  Earthy  that  doth  good  and  fin- 
netb not. 

I  anfwer  5  Firft,  Thefe  affirm  nothing  of  a  daily  £%fm 
and  continual  finning,  ib  as  never  to  be  redeemed      ^    * 
from  it  ,   but  only,    that  all  have  finned,  or  that 
there  is  none  that  doth  not  fin,   tho3  not  always, 
fo  as  never  to  ceafe   to  fin  ^    and   in   this  lies  the 
Queltion.  Yea,  in  that  place  of  the  Kings,  he  fpeaks 
wichin  two  Verfes  of  the  returning  of  fuch  with  all 
their  Souls  and  Hearts  ,  which  implies  a  Poffibility  of 
leaving   off  Sin.     Secondly,  There  is  arefpeft  to  be  225£«jf 
had  to   the  Seafons   and   Difpenfations  ,  for  if  it  ptfo*/** 
Ihould  be  granted,  that  in  Solomon's  time,  there  was  tlun\rr 
none  that  finned  not  j  it  will  not  follow,  that  there 

S  are 


2?S  PROPOSITION      VIII. 

are  none  fu.ch  now,  or   that  it  is  a  thing  not  now 
attainable  by  the  Grace  of  God  under  the  Gofpel  3 
For,    A  non  ejfe ad  non  poffe  non  valet  fc  que  la.     And 
laftly,  This  whole  Objection  hangs  upon  a  falfe  In- 
terpretation 3  for  the  Hebrew  Word,  fECAlTAU, 
may  be  read  in  the  Potential  Mood,  thus,  There,  is  no 
Man  who  may  not  fin,   as  well  as  in  the  Indicative  : 
So  both  the  old  Latin,  Junius  and  Tremellius,  and 
Votablus  have  it  3  and  the  fame  Word   is  fo  ufed, 
Pialm  119.  11.    /  have  hid  thy   Word  in  my  Heart, 
LEMAGNAN  LO  ECAITAU  LECAV,  that 
is  to  fay,  That  I  may  not  fin  agacnft  thee,  in  the  Pot  en- 
zial  Mood,  and  not  in  the   Indicative-^  which    being 
more  anfwerable    to   the  Univerfal   Scope  of  the 
Scriptures,  the  Teltimony  of  the  »Truth,  and  the 
Senfe  almoft  of  all  Interpreters,  doubtlefs  ought  to 
be  lb  underltood,   and  the  other  Interpretation  re- 
jected as  fpurious. 
Obj.  3.       Thirdly  3    They   objefr  fome  Exprehlons  of  the 
ApolUe  Paul,  Rom.  7.  1  9.    For  the  good  that  I  would, 
l>do  not  •,    but  the  evil  which  I  would  not,  that  1  do. 
And  Verfe  24.   0  wretched  Alan  that  I  am  !   whofhall 
deliver  me  from  the  Body  oj  this  Death  ? 
Anfw.         Ianfwer?    This  Place  infe.rs  nothing,  unlefs  it 
were  apparent  that  the  Apoftle   here   were  fpeak- 
ingof  his  own   Condition,  and  not  rather  in   the 
Perfon  of  others,   or  what   he  himfelf  had  fome- 
titnes  born  3  which   is  frequent  in  Scripture,  as   in 
the  Cafe  of  Curfwg,  in  fames,  before-  mentioned.     But 
tfiere   is  nothing  in  the  Text,  that  doth  clearly  fig- 
nifie  the  Apoitle  to  be  fpeaking  of  himfelf,  or  of 
a  Condition  he  was   then  under,  or  was  always  to 
be  under  3   yea,  on   the  contrary,    in    the   former 
(.         Chapter  (  as  afore  is  at  large  (hewn  )  he  declares, 
mfJtle    They  were  dead  to  Sin^  demanding,   how  fuch  fjould 
Wreubed    yst  flve  any  longer  therein  ?  Secondly  \  It  appears,  that 
!]n   the  ApolUe  perfonated  one  not  yet  come  to  a  Spi~ 
the  ■■■-      ritual  Condition,  in  that  he  faith,  Verfe  14.  But  I 
4-tmrt      am  carnal,  fold  under  Sin.    Now,  is   it   to  be  i ma- 

•  gined, 


Of  Perfection.  259 

gined,  that  the  apoftle  Paul,  as  to  his  own  proper 
Condition,  when  he  wrote  that  Epiflle  was  a  Car- 
nal Man,  who  in  chap.  1.  teftifies  of  himfelf,  That 
he  was  Jeparated  to  he  an  Apottle,  capable  to  impart  to 
the  Romans  fpi  ritual  Gifts  j  and  chap.  8.  ver.  2.  That 
the  Law  oj  the  Spirit  of  Life  in  Chrijl  J  ejus  had  made 
him  free  fro?n  the  Law  of  S'm  and  Death  ?  So  then  he 
was  not  Carnal.  And  .feeing  there  are  Spiritual 
Men  in  this  Life,  as  our  Adverfaries  will  not  de- 
ny, and  is  intimated  through  thrs  whole  8th  Chap- 
ter to  the  Romans -,  it  will  not  be  denied,  but  the 
Apoftle  was  one  of  them.  So  then,  as' his  calling 
himfelf  Carnal,  in  chap  7.  cannot  be  underftood  of 
his  own  proper  irate  ;  neither  can  the  reft  of  what 
he  fpeaks  there  of  that  kind  be  fo  underltood  :  Yea, 
after,  verf.  24.  where  he  makes  that  Exclamation, 
he  adds  in  the  next  \£rfe  -,  1  thank  God,  through  Jefas. 
Chrijl  our  Lord  -,  fignifying,  that  by  him  he  witnefled. 
deliverance  5  and  fo  goeth  on,  (hewing  how  he  h^d 
obtained  it,  in  the  next  Chapter,  viz.  8.  v.  35.  Who 
fhallfeparate  us  from  the  Love  of  Chrijl  ?  And  vcr.  37- 
But  in  all  ihefe  things  we  are  tnore  than  Conquerors  : 
And  in  the  laft  verfe,  Nothing  fhall  be  able  to  Jew- 
rate  us,  &c.  But  where  ever  there  is  a  continuing 
in  Sin,  there  is  a  feparation  in  fome  Degree  -,  feeing 
every  Sin  is  contrary  to  God,  and  o?vq{m~*}  i.  e.  aTranf 
grejjion  of  the  Law,  1  John  3.  4.  and  whoever  com-  Wjt  -. 
mitteth  the  lealt  Sin,  is  overcome  of  it  3  and  fo,  in  has. cm* 
that  refpect,  is  not  a  Conqueror,  but  conquered,  $*****>  fa 
This  Condition  then,  which  the  Apolile  plainly  u^rJ.* 
teltified,  he  with  fome  others  had  obtained,  could 
not  confift  with  continual  remaining  and  abiding 
in  Sin. 

Fourthly-,   They  objcfcT:  the  Faults  and  Sins  of  fe-  Obj.  4,' 
veral  eminent  Saints,  as  Noah,  David,  &c. 

1  anfvver ;  That  doth  not  at  all  prove  the  Cafe  ;  Anfvo* 
For  the  Queftion  is  not,  Whether  good  Men  may  not 
fall  into  fin  ?   which  is  not  denied  ^  but,  Whether  it 
it  not  poffiblc  for  them  not  to  fin  ?"   It  will  not  fol- 

S  \  "  low, 


2*0  PROPOSITION    VIII. 

low,  becaufe  thefe  Men  finned  *,  that  therefore  they 

Sto*j?    were  never  ^"  ^/^j  but  always  finned:  For  at 
uJw    this  rare  of  Arguing,  it  might  be  urged  according  , 
&ec<ifrom  to.  this  Rulefiontraiorum  par  ratio,  i.e.  The  re  af on 
ofContraiies  is  alike  :  That  if,  becaufe  a  good  Man 
hath  finned  once  or  twice,  he  can  never  be  free 
from  Sin,  but  muft  alway  be  daily  and  continually 
a  Sinner  all  his  Life  long  ,  then  by  the  Rule  of  Con- 
traries, If  a  wicked  Man  Have  done  good  once  or 
twice,    he  can   never  be  free  from  Righteoufnefs, 
but  muft  always  be  a  righteous  Man  all  his  Lift- 
time -.Which  as  it  is  molt  abfurd  in  it  felf,  fo  it 
is  contrary  to  the  plain  Teltimony  of  the  Scripture, 
Ezek.  35.12,  to  18. 
Obj.  5.       Lajlly  They  Object,  That  if  Perfection,  or  Free- 
dom from  Sin,  be  attainable,  this  will  render  Mortifica- 
tion of  Sin  ufelefs  ;  and  make  the  Blood  of  Chriji  oj  n$ 
fervice  to  us  -,  neither  need  we  any  more  fray  for  Forgive- 
vefs  of  Sins. 
"An/to.      *  I  anfwer  -,  I  had   almofi:  omitted  this  Objection, 
becaufe  of  the  manifeft  Abfurdity  of  it :  For  can 
Mortification  of  Sin  be  ufelefs,  where  the  end  of  it 
is  obtained?    Seeing  there  is  no  attaining  of  this 
vn>o  pghts,  Perfection,  but  by  Mortification.    Doth  the  hope 
topcsn°to in  an(*  belief  of  Overcoming,  render  the  Fight  un- 
cytrcome    necefTary  ?    Let  Rational  Men  judge,  which  hath 
«',J?,C?    molt  fenfe  in  it  -,  to  fay,  as  our  Adverfaries  do,  It 
is  neceffary  that  we  fight  and  wreflle,  but  voe  muji  ne- 
v?r  think  oj  overcoming ;  we  mujirefolveftillto  be  over- 
come:  Or  to  fay,  Let  us  fight,  beca-fe  we  may  over- 
come?   Whether  do  fuch  as  be*.,  /e  they  may  be 
cleanfed  by  it,  or  thole  that  believe  they  can  ne- 
ver be   cleanfed    by  it,   render  the  Blood  oj  Chrl/i 
molt  Effectual  ?    If  two  Men  were  both  gri.evoufly 
difeafed,  and  applied  themfelves  to  a  Phyflcian  for 
t emedy  ;  which  of  thofe  do  molt  commend  the  Phy- 
iician  and  his  Cure,  he  that  believeth  he  may  be 
cured  by  him,  and  as  he  feels  himfelf  cured,  con- 
feffeth  that  he  is.fo,  and  fo  can  fay,  This  is  a  skilful 

Phyfician, 


Of  Perfection.  261 

'phyfcian,  this  is  a  good  Medicine,  behold  I  am  made 
whole  by  it?    Or  he  that  never  is  cured,  nor  ever 
believes  that  he  can,  fo  long  as  he  lives  ?  As  for 
praying   for  Forgivncfs,  we  deny  it   nor  ;  for  that  'Praying   y 
all  have  finned  •  aind  therefore  all  need  to  pray  that^^"^- 
their  fins  paft   may  be  blotted  out,  and  that  they  sin. 
may    be  daily   preferved  from  finning.     And  if  ho- 
ping or  believing  to  be  made  free  from  Sin  hinders 
praying  for  Forgivenefs  ot  Sin  •,  it  would  follow,  by 
the  fame  inference,  that  Men  ought  not  to  for  fake 
Murther,  Adultery,  or  any    of  thefe  grofs  Evils  ? 
feeing  the   more    Men  are  Sinful,  the  more  plenti- 
ful occafion  there   would  be  of  asking  Forgivenefs 
of  Sin,   and-the  more  work  for  Mortification.     But 
the  Apoftle  hath  fufficiently  refuted  fuch  Sin-plea- 
fing   Cavils   in  thefe  words,  Rom.  6.  1.2.   Shall  we 
continue   in  Sin,   that  Grace  my  abound  ?    God  for- 
bid. 

But  latily  5  It  may  be  eafiiy  anfwered  by  a  Re- 
tortion to  thofe  that  prefs  this,  from  the  words 
of  the  Lords  Prayer,  Forgive  us  our  debts.  That 
this  militates  no  lefs  againft  perfect  Juftification, 
than  againft  perfect  San&ification.  For  if  all  the 
Saints,  the  leaft  as  well  as  the  greateft,  be  per- 
fectly Juftified  in  that  very  hour  wherein  they  are 
Converted,  as  our  Adverfaries  will  have  it,  then 
they  have  Remiffion  of  Sins  long  before  they  die. 
May  it  not  then  be  faid  to  them,  W  hat  need  have  ye 
to  pray  for  Remiffion  of  Sin,  who  ^re  already  Julti- 
iied,  whofe  Siio'are  long  ago  forgiven,  both  paft 
and  to  come  ? 

§.  X.  But  this  may  fuffice  :  Concerning  this  pof-  Teftimonh.* 
fibility   Jet 07ft  fpeaks  clearly  enough,  lib  J,  adver.  f^ f* 
Pebgium  5  This   we  a  If 0  fay,  that  a  Man  may 'not  fin,  tuning 
if  he  will,  for  a  time  and  place, ^  according  to  his  bodily  ^p^'yjjj 
weaknefs,fo  long  as  his  Mind  is  intent,  Jo  long  as  the  f10mSin, 
Cords  of  the  Cythar  relax  not  by  any  Vice  \  and  again 
in  the  fame  Book.  Which  is  that,  that  I  faid,  that  it 
is  put  in  our  power  (to  wit,  being  helped  by  the  Grace 

S  3  «f 


62  PROPOSITION    VIII. 


of  God  either  to  Jin,  or  not  to  fin.  For  this  was  the 
Error  of  Pelagius,  which  we  indeed  reject  and  ab- 
hor, and  which  the  Fathers  defervedly  withftood, 
That  Man  by  his  natural  Urength,  without  the  help  of 
God's  Grace,  could  attain  to  that  fate,  fo  as  not  to  Jin. 

AasmHne.  And  Auguffin  himfelf,  a  great  Oppofer  of  the  Pela- 
gian  Herefie,  did  not  deny  this  poibbility,  as  attain- 
able by  the  help  of  God's  Grace  •,  as  in  his  Book 
de  Spiritu  cd  Litera,  cap.  2.  and  his  Book  deNafura 
U  Gratia,  againft  Pelagius  cap.  42,  $0,  60.  and  63. 
de  Gejiis  Conciln  Palejiini,  cap.  7.  &  2.  and  de  Peccato 

C \  r  Originall,  lib.  2.  cap.  2.  Gelafms  alfo  in  his  Difpu- 
tation  againlt  Pelagius,  faith,  But  if  any  affirm,  that 
this  may  be  given  to  fome  Saints//?  this  life,  not  by  the 
power  of  Mian's  flrength,  but  by  the  Grace  of  God,  he 
doth  well  to  think  Jo  confidently,  and  hope  it  faithfully  *, 

That  h  for  h  this  Gift  o^  God  all  things  are  poffible.  That 
.theGift  of  this  was  the  common  Opinion  of  the  Fathers,  ap- 
dJre  pears  from  the  words  of  the  AJzanfick  Council,  Ca- 
non hit,  We  believe  alfo  this  according  to  the  Catho- 
lick  Faith,  that  all  that  are  baptized  through  Grace  by 
Biptifm  received,  and  Chriji  helping  them,  and  co- 
working,  may  and  ought  to  do  whatfoever  belongs  to 
Salvation,  if  they  will  faithfully  Labour. 

iCar.clufioq  §.  XI.  Blefled  then  are  they  that  believe  in  him 
who  is  both  able  and  willing  to  deliver  as  many  as 
come  to  him  through  true  Repentance  from  all  Sin, 
and  do  not  refolve,  as  thefe  Men  do,  to  be  the 
Devil's  Servants   all  their  Life-time  -,  but  daily  go 

:        .4.  on  forfaking  Uniighteoufhefs,  and  forgetting  thofe 

pefi  for-  things  that  .re  behind,  prefs  forward  towards  the 
to  the  Mark,  j or  the  Prize  of  the  high  calling  of  God  in  Chriji 
Jejus:  Such  (hall  not  find  their  Faith  and  Confi- 
dence to  be  in  vain  \  but  in  due  time  fhall  he  made 

*  Conquerors  through   him,   in  whom  they  have  be- 

lieved *,  and  fo  overcoming,^///  be  eUablifhed  as  Pil- 
lars in  the  Houfe  of  God;/#  as  theyflmllgo  no  more  outy 
Rey.  5,  12. 

?RO- 


Of  Per/eve  ranee.  263 

m>  ■  ■  ■  ■  ■<■  ' 

PROPOSITION     IX. 

Concerning  Perjeverance,  and  the  Pcffibility  of  fa!- 
*  ling  from   Grace. 

'JLltbo'tbis  Gift,  &  inward  Grace  of  God,  be  J Efficient 
-  to  work  out  Salvation  -,yet  in  ibofe  in  wbcm  it  is  re- 
fitted,  it  both  may  and  doth  become  {heir  Condemna- 
tion. Moreover  they,  in  wbofe  Hearts  it  bath  wrought 
in  part  to  purify  andfantiify  them,  in  order  to  their 
further  Perfection,  may  by  L)if obedience  fall  from  it, 
turn  it  to  Wantonnefs,  Jude  4.  make  Shipwreck 
of  Faith,  1  Tim,  1.  19.  and  a^ter  having  tailed 
the  Heavenly  Gift,  and  been  made  Partakers  of 
the  Holy  Ghoft,  again  fall  away,  Heb.  6.  4,  5,6. 
Tetfuch  an  increafe  and  Stability  in  the  Truth  may 
in  this  Life  be  attained,  fro?n  which  there  can  be  no 
total  Apoftafie. 

§.  1.^X^1  H  E  firft  Sentence  of  this  Propoimon  hath 
X  already  been  treated  of  in  the  fifth  and 
fixtb  Proportions,  where  it  hath  been  fhewn,  that 
that  Light,  which  is  given  for  Life  and  Salvation, 
becomes  the  Condemnation  of  thole  that  refufe  it  *, 
and  therefore  is  already  proved  in  thofe  Places, 
where  I  did  demonftrate  the  PofTibility  of  Man's 
refilling  the  Grace  and  Spirit  of  God  :  And  indeed, 
it  is  fo  apparent  in  the  Scriptures,  that  it  cannot 
be  denied,  by  fuch  as  will  but  ferioufly  confider 
thefe  Tellimonies,  Prov.  1.  24,  25,  26.  John  3.  18, 
19.  2  Theff.  2.  11,  12.  Alls  7.  51.  £7  1?.  46.  Rom.  1. 
18.  As  lor  the  other  Part  of  it,  That  they,  in  whom 
this  Grace  may  have  wrought  in  a  good  meafure,  in  or. 
der  to  purify  and  fanftify  them,  tending  to  their  fur- 
ther Perfection,  may  afterwards  thro*  dif obedience  fall 
*way,&cc.  The  Tellimonies  of  the  Scripture,  in- 
cluded in  the  Propofition  it  felf,  are  fufficient  to 
S  4  prove 


264  PROPOSITION     IX. 

prove   it  to  Men  of  unbyafled  Jadgment  :  But  be- 
caufe,  as  to  this  part,   our  caufe  is  common  with 
many  other  Proteftants,  I  (hall  be  the  more  brief  in 
it.    For  it  is   not  my  defign  to  do   that  which  is 
done  already,  neither  do  I  covet  to  appear  knowing, 
by  writing  much  ;  but  fimply  purpofe  to  prefent  to  ' 
the  World  a  faithful  account  of  our  Principles-,  and 
briefly  to  let  them  underltand,  what  we  have  to  fay 
J-        for  our  felves. 
fJmGrZu     §•  H.    From   thefe  Scriptures  then  included  in 
byVifobe-  the  Propiition  (  not  to  mention  many  more,  which 
Sal.     rnight  be  urged  )  I  argue  thus  ; 
Arg.  i.        If  Men  may  turn  the  Grace  of  God  into  Wanton- 
nefs,  then  they  mutt  ones  have  bad.  it : 

But  the  fir  ft  is  true  :  Therefore  alfo  the  Second. 
Arp.  2,       Jf  Men  may  make  Shipwreck  of  Faith,  they  mufi 
once  have  had  it  •,    neither  could  they  ever  have  had 
true  Faith,  without  the  Grace   of  God : 

But  the  Firfi  is  true :  Therefore  alfo  the  Laft. 
a  ,  •  If  Men  may  have  tatted  of  the  Heavenly  Gift,  and 
5*  '  been  made  Partakers  of  the  Holy  Spirit,  and  afterwards' 
fall  away;  they  mutt  needs  have  known  in  Meafure  the 
Operation  of  God's  Saving  Grace  and  Spirit,  without 
which  no  Man  could  tafle  the  Heavenly  Gift,  nor  yet 
partake   of  the  Holy  Spirit  .• 

But  thefirfi  is  true  :  Therefore  alfo  the  LaR. 
]}#  Secondly  i  Seeing  the  contrary  Do£trine  is  built 

The  Don*  upon  this  falfe  Hypothecs,  That  Grace  is  not  given  for 
Milan  and  Salvation  to  any,  but  to  a  certain  Ele£frN umber,  which 
FeproOati-  cannot  lofc  it }  and  that  all  the  refi  of  Mankind,  by  an 
i  nter'  aM'°lute  -Decree,  arc  debarred  from  Grace  and  Salva- 
xr'it'u"  tion^  that  being  deftroy'd,  this  falls  to  the  Ground. 
**7«wr'  Now  as  tnat  latrine  of  theirs  is  wholly  inconfilt- 
"*x'i,QnJ  ent  with  the  daily  Practice  of  thofe  that  preach  it-, 
in  that  they  exhort  People  to  believe  and  be  faved, 
while  in  the  mean  Time,  if  they  belong  to  the  De- 
cree of  Reprobation,  it  is  fimply  impoflible  for  them 
ib  to  do*  and  if  to  the  Decree  of  Election,  it  is 
needleis ;  Seeing  it  is  as  impoifible  to  them  to  mifsof 

it, 


tiOU. 


Of  Perfeverance.  269 

it,  as  hath  been  before  demontt rated.  So  alfo  in 
this  matter  of  Perfeverance,  their  Practice  and  Prin- 
ciples are  no  lefs  inconfiltent  and  contradictory. 
For  while  they  daily  eochort  People  to  be  Faithful 
to  the  end,  fhewing  them,  if  they  continue  not,  they 
fhali  be  cut-off,  and  fall  fhort  of  the  Reward  5  which 
is  very  true:  But  no  lefs  inconfiltent  with  that 
Doctrine,  that  affirms,  There  is  no  hazard,  becaufe 
no  pofjibility  of  departing  from  the  leafl  meafure  of  true 
Grace:  Which  if  true,  it  is  to  no  purpofe  to  be- 
feech  them  to  Jiand,  to  whom  God  hath  made  it 
impoilible  to  falL  I  (hall  not  longer  infill:  upon  the 
Probation  of  this  s  feeing  what  is  faid,  may  fuffice 
to  anfwer  my  defign^  and  that  the  thing  is  alfo 
abundantly  proved  by  many  of  the  fame  Judgment. 
That  this  was  the  Do&rine  of  the  Primitive  Pro- 
teltants,  thence  appears,  that  the  Auguflane  Qonfeffion 
condemns  it  as  an  Error  of  the  Anababtifts,  to  fay, 
That  who  once  are  Jufified,  they  cannot  lofe  the  Holy 
Spirit :  Many  fuch  like  Sayings  are  to  be  found  in 
the  common  places  of  Philip  Melanfihon.  Voffius  in  ft»Wi& 
Ins  Pelagian  Hiftory,  lib.  6.  teftifies,  That  this  was  ™atherlht 
the  common  Opinion  of  the  Fathers :  In  the  Confirma-  "***"**& 
tion  of  the  Twelfth  Thefts,  page  587.  he  hath  thefe  fromSrao* 
words  \  That  this,  which  we  havefaid.was  the  Common 
Sentiment  of  Antiquity,  thofe  at prefent  can  only  deny^ 
who  otherways  perhaps  are  Men  not  unlearned,  but  ne- 
verthelefs  in  Antiquity  altogether  fir  angers,  &c.  Thefe 
things  thus  obferved,  I  come  to  the  Objections  of 
our  Oppofers. 

§.  III.  Firfl,  they  ailed  ge,Tfer  thofe  places  mentioned  Obj.  ft 
of  making  Shipwrack  of  Faith,  is  only  under  flood  of 
feeming  Faith,  and  not  of  a  real  true  Faith. 

This  Objection  is  very  weak,  and  apparently  con-  Anfvt. 
trary  to  the  Text,  1  Tim.  1.19.   where  the  Apoftle 
addeth    to  Faith,  a  good  Confcicnce,  by  way  of  Com-  A*o*i  ©• 
plaint:    Whereas,   if  their  Faith   Had   been  only  ™d*nf"' 
feeming  and  hypocritical,  the  Men  had  been  better 
Without  it,  than  with  it  5  neither  had  they  been 

worthy 


i66  P  R  O  ?  O  S  I  T  I  O  N     IX. 

worthy  of  blame,  for  iofing  that,  which  in  it  ielf 
was  evil.  But  the  Apoftle  exp?eflv  a'ds  {_ahd  of 
a  good  Confidence, 2  which  fhews  it  was  Real  5  nei- 
ther can  it  be  fuppof  d,  that  Men  could  truly  attain 
a  good  Confcience,  without  the  Operation  of  God's 
Saving  Grace  •  far  lefs,  that  a  good  Confcience  doth 
confift  with  a  feeming,  falfe,  and  hypocritical  Faith. 
Again,  Thefe  places  of  the  Apoftle  being  fpoken 
hy  way  of  Regret,  clearly  import,  that  thefe  At- 
tainments they  had  fallen  from,  were  good  and 
real,  not  falfe  and  deceitful  5  elfe  he  would  not 
liave  Regretted  their  falling  from  them:  And  fa 
he  faith  pofitively,  They  rafted  of  the  Heavenly  Gift 
*i rid  veers  made  partakers  of  the  holy  Gboft,  &c.  not 
that  they  feem'd  to  be  fo  j  which  fheweth  this  Ob- 
feUion  is  very  frivolous. 
|)bj.  2.  Secondly-,  They  alledge,  Phil.  r.  6.  Being  confident 
of  ibis  very  thing,  that  he  which  hath  begun  a  good  H  ork 
in  you,  will  perform  it,  until the  day  of JtfiusCbrift,  &c. 
and  1  Pet.  i.^.Who  are  kept  by  the  Power  of  God 
through  Faith  unto  Salvation. 
Anfw.  Thefe  Scriptures,  as  they  d$  not  affirm  any  thing 
pofitively  contrary  to  us,  fo  they  cannot  be  under- 
sJvation  Itood  otherwife,  than  as  the  Condition  is  perform- 
i$  propofed  eci  u pon  our  part;  feeing  Salvation  is  no  other  ways 
talncondi-  propofed  there,  but  upon  certain  neceflary  Condi- 
tions  oy  us  tions  to  be  performed  by  tts$  as  hath  been  above 
%rmll!'  proved,  and  as  our  Adverfaries  alfo  acknowledge, 
as  Rom.  8.  12.  For  if  ye  live  after  the  Flefh,  yefhall 
ile\  but  if  ye  through  the  Spirit  do  mortifie  the  deeds 
if  the  Body,  ye  jhall  live.  And  Heb.  3.  14.  We  are 
Tirade  partakers  of  Chrift,  if  we  hold  the  beginning 
§f  our  Confidence  ftedj  aft  unto  the  end.  For  if  thefe 
places  of  the  Scripture,  upon  which  they  build 
their  Objection,  were  to  be  admitted  without  thefe 
Conditions,  it  would  manifeftly  overturn  the  whole 
Tenor  of  their  Exhortations  throughout  all  their 
Writings.  Some  other  Obje&ions  there  are,  of  the 
fame  nature,  which  are  folved  by  the  fame  Anfwers  * 

whici 


Of  Terfeverance.  267 


which  alfo,  becaufe  largely  treated  of  by  others, 
I  omit  5  to  come  to  that  Teftimony  of  the  Truth, 
which  is  more  efpecially  ours  in  this  matter,  and 
is  contained  in  the  latter  part  of  the  Proportion, 
in  thefe  words  $  Yet  fuch  an  increafe  and  flab ility  in 
the  Truth  may  in  this  Life  be  attainedjrom  which  there 
cannot  be  a  total  Apoflafie. 

§.  IV.  As  in  the  Explanation  of  the  fifth  and 
fixth  Tropcfitlons  I  obferved,  that  fome,  that  had  de- 
nied the  Errors  of  others  concerning  Reprobation* 
and  affirmed  the  Univerfality  ofChrcji's  Death,  did 
notwithstanding  fall  fhort  in  fufficiently  holding 
forth  the  Truth  5  and  fo  gave  the  contrary  party 
occafion,  by  their  defects,  to  be  itrengthned  in 
their  Errors:  So  may  it  be  faid  in  this  Cafe.  As  The  t*» 
upon  the  one  hand  they  Err,  that  affirm,  That  the  z*tYeant& 

y      n.     1  c  t    r       •         r^  t       i    u       Jorne  ruK 

Jeajt  degree  of  true  andjaving  Grace  cannot  befallen  into,  by 
from  5  fo  do  they  Err  upon  the  other  hand,  that  ^7/?/* 
deny   any  fuch  fiability  to  be  attained,  from  which  fag  o/no* 
there  cannot  be  a  total  and  final  Apoftafie.     And  h$'f«Uir!£ 
twixt  theie  two  Extreamslieth  the  Truth  apparent  mf0$u+ 
in  the  Scriptures,  which  God  hath  revealed  unto 
us  by  the  Teftimony  of  his  Spirit,  and  which  alfo 
we  are  made  fenfible  of,  by  our  own  fenfible  Ex- 
perience.    And  even  as  in  the  former  Controverfie 
ivas  obferved,  fo  alfo  in  this,  the  defence  of  Truth 
will  readily  appear  to  fuch  as  feroufly  weigh  the 
matter:    For    the  Arguments  upon   both   hands, 
lightly  applied,  will,  as  to  this  hold  good ;  and 
the  Objections,  which  are  ftrong,  as  they  are  re- 
spectively urged  againft  the  two  oppofite  falfe  Opi- 
nions, are  here  eafiiy  folved,  by  the  eltablifhing  of 
this  Truth.     For  all  the  Arguments,  which  thefc 
alledge   that  affirm,  There  can  be  no  falling  away, 
may   well  be  received  upon   the  one  part,  as  of 
thofe  who  have  attained  to  this  Stability  and  Efta- 
blifhment,  and  their  Objections  folved  by  this  Con- 
feflion^  fo  upon  the   other  hand,  the  Arguments 
alledged  from  Scripture-Teltimonies,  by  thofe  that 

affirm 


i 


268  PROPOSITION     IX. 

affirm  the poffibility  of filling  away,  may  well  be  re* 
eeived  offuch,  as  are  not  come  to  this  Eftablifh- 
ment,  tho'  having  attained  a  meafufe  of  tfue  Grace. 
Thus  then  the  contrary  Batterings  of  our  Adver- 
faries,  who  mifs  the  Truth,  do  concur  the  more 
Itrongly  to  eftablifh  it,  while  they  aradeftfoying 
each  other.  Bur  left  this  may  not  feem  to  fuffice  to 
fatisfie  fuch  as  judge  it  always  pojfiblefor  the  heft  of 
Men,  before  they  die,  to  fall  away  •  1  (hall  add,  for  the 
proof  of  it,  fome  brief  Considerations,  from  fome 
few  Teftimonies  of  the  Scripture. 
I.  §.  V.     And  firft,  I  freely  acknowledge,  that  it  is 

Watchful-  good  for  all  to  be  Humble,  and  in  this  refpeft  not 
vilgtnct  over  Confident,  fo  as  to  lean  to  this,  to  fofter  them- 
isofindif-  felves  in  Iniquity,  or  lie  down  in  Security,  as  if  they 
i$y,r  had  attained  this  Condition  5  feeing  Watchfulnefs  and 
mL  J  Diligence  is  oiindifpenfible  neceffny  to  ail  Mortal  Men, 
fo  long  as  they  breathe  in  this  World :  For  God 
will  have  this  to  be  the  conftant  Pra&ife  of  a  Chri- 
flian,  that  thereby  he  may  be  the  more  fit  to  ferve 
him,  and  better  armed  againft  all  the  Temptations 
of  the  Enemy.  For  fince  the  Wages  of  Sin  is  Death, 
there  is  no  Man,  while  he  finneth,  and  is  fubjeft 
thereunto,  but  may  lawfully  fuppofe  himfeif  capa- 
ble of  perifhing  :  Hence  the  Apoftle  Paul  himfelf 
faith,  i  Cor.  9.  27.  But  1  keep  under  my  Body,  and 
bring  it  into  fubjeftion  $  left  that  by  any  means,  when  1 
have  preached  to  others,  I  my  f elf  ffjould  be  a  caft-away. 
Here  the  Apoftle  fuppofech  it  poffible  for  him  to 
be  a  caft-away  \>  and  yet  it  may  be  judged,  he  was 
far  more  advanced  in  the  Inward  Wprk  of  Regene- 
ration, when  he  wrote  that  Epiftle,  than  many  who 
now  a  days  too  pref'umptuouily  fuppofe  they  can- 
not fall  away  5  becaufe  they  feel  themfelves  to  have 
attained  fome  fmall  degree  of  true  Grace.  But  the 
Apoftle  makes  life- of  this  Suppoiicion,  or  Poflibility 
of  his  being  a  Caft-away  (as  I  before  obferved)  as  an 
Inducement  to  him  to  be  Watchful  *  /  keep  under  my 
B9ly7/eJl,&Q.    Nevertheless,  the  fame  Apoftle  at 

another 


%0j  Perfevcrance.  269 

another  time,  in  the  fenfe  and  feeling  of  God's 
Holy  Power,  and  in  the  Dominion  thereof,  finding 
himfelf  a  Conqueror  therethrough  over  Sin  and 
his  Soul's  Enemies,  maketh  no  difficulty  to  affirm, 
Rom.  8.  38.  For  i  amp  erf  waded,  that  neither  Death 
nor  Lije,%Lc.  Which  clearly  fheweth,  that  he  had 
attained  a  Condition,  from  which  he  knew  he  could 
not  fall  away.  1^ 

But  Secondly  $  It  appears  fuch  a  Condition  is  at- 
tainable, becaufe  we  are  Exhorted  to  it  5   and,  as  dhh*\t* 
hath  been  proved  before,  the  Scripture  never  pro-  tainabh 
pofeth  to  us  things  impoflible.    Such  an  Exhorta-  fiom^'i 
tion  we  have  from  the  Apoftle,  2  pet.  1.  10.  Where-  *Ae«  n  t& 
fore  the  rather,  Br  ether  en,  give  diligence  to  make  your  J^a™s 
Calling  and  Elefiionfure.    A'nd  tho5  there  be  a  Con- 
dition  here  propofed-,  yet  fince  we  have  already 
proved,  that  it  is  poffible  to  fulfil  this  Condition, 
then  alfo  the  Promife  annexed  thereunto  may  be 
attained.     And  fince,  where  Affu ranee  is  wanting, 
there  is  ftill  a  place  left  for  doublings  and  defpairs  \ 
if  we  would  affirm  it  never  attainable,  then  fhould 
there  never  be  a  place  known  by  the  Saints  in  this 
World,   wherein  they  might  be  free  of  doubting 
and  defpair :  Which  as  it  is  molt  abfurd  in  it  felf, 
fo  it   is  contrary  to  the  manifeft  Experience  of 
Thoufands. 

Thirdly  5  God  hath  given  to  many  of  his  Saints     jjj 
and  Children,  and  is  ready  to  give  unto  All,  a  full     ^  \ 
and  certain  Affurance,  that  they  are  his;  and  that  ^}eJr™e 
no  Power  fhall  be  able  to  pluck  them  out  of  his  ?j.iE^a' 
hand.     But  this  Affurance  would  be  no  Affurance, zlyen7f 
if  thofe,  who  are  fo  AJfured,  were  not  E8ablifl)ed  oodtoma- 
and  Confirmed,  beyond  all  doubt  and  hefitation:  IfslMI'and 
fo,  then  furely  there  is  no  poflibility  for  fuch  XQChiUn*. 
mifs  of  that  which   God    hath  allured   them  cf. 
And  that  there  is  fuch  Affurance  attainable  in  this 
Life,  the  Scripture  abundantly  declareth,  both  in 
general,  and  as  to  particular  Perfons.      hsfirfl\ 
Rev.  3.  it;  Him  that  ovtrcomeib,  mil  I  ntaka  a  Pillar 

19 


2J0  PROPOSITION    IX. 

in  the  Temple  of  my  God,  andhe  fnall  go  no  ?nore 
cut,  &c.  which  containeth  a  General  Promife  unto 
All.  Hence  the  Apoftle  fpeaks  of  fome  that  are 
fealed,  i  Cor.  I.  22.  Who  bath  alfo  fealed  us,  and 
given  tbeEarnefl  of  the  Spirit  in  our  Hearts  ;  Where- 
fore rheSpirit  fo  fealing,is  called  the  Earneft  or  Pledge 
§f  our 'inheritance,  Eph.  1.  13.  In  whom  ye  were  fealed 
by  the  Holy  Spirit  of  Promife.  And  therefore  the 
Apoftle  Paul,  not  only  in  that  of  the  Romans  above- 
noted,  declareth  himfelf  to  have  attained  that  Con- 
dition 5  but  2  Tim.  4.  7.  he  affirmeth  in  thefe  words, 
I  have  fought  a  good  Figbt,<&c.  which  alfo  many  good 
Men  have  and  do  witnefs.  And  therefore,  as  there 
can  be  nothing  more  manifeft,  than  that  which  the 
man if  eft  Experience  of  this  Time  fheweth,and  there- 
in is  found  agreeable  to  the  Experience  of  former 
Times  5  fo  we  fee,  there  have  been  both  of  old  and 
of  late,  that  have  turned  the  Grace  of  God  mxoWan- 
tonnefs,  and  have  fallen  from  their 'Faith  zndlntcgrity-, 
thence  we  may  fafely  conclude  fuch  a  falling  away 
poflible.  We  alfo  fee,  that  fome  of  old  and  of  late 
have  attained  a  certain  Affurance,  fome  time  before 
they  departed,  that  they  fhould  Inherit  Eternal  Life  -, 
and  have  accordingly  died  in  that  good  hope:  Of 
and  concerning  whom,  the  Spirit  of  God  teftified, 
That  they  are  faved.  Wherefore  we  alfo  fee,  fuch 
a  State  is  attainable  in  this  Life,  from  which  there 
is  not  a  falling  away  :  For  feeing  the  Spirit  of  God 
did  fo  teftifie,  it  was  not  poiTible,  that  they  fhould 
perifh  ^  concerning  whom  He,  who  cannot  lye,  thus 
bare  witnefs. 


11 


PRO. 


v 


Oj  the  Mini  fry.  271 

PROPOSITION    X. 

Concerning  the  Ministry. 


As  by  the  Light,  or  Gift  of  God  all  true  Knowledge  in 
things  fpirltual  is  received  and  revealed,  fo  by  the 
fame,  as  it  is  manijelled  and  received  in  the  Hearty 
by  the  frength  &  power  thereof,  every  true  Minilter 
ef  the  Gofpel  is  ordained,  prepared,  andfupplied  in 
the  Work  oj  ibe  Miniltry  5  and  by  the  leading,  moving, 
and  drawing  hereof,  ought  every  Evan  gel  ifl  and 
Chriftian  Paftor  to  be  led  and  ordered  in  his  labour 
and  work  of  the  Gofpel,  both  as  to  the  Place  where,  as 
to  the  Perfons  to  whom,  and  as  to  the  Time  w  herein 
be  is  to  minljler.  Moreover,  they  viho  have  this  Au- 
thority, may  and  ought  to  preach  the  Gofpel,  though 
without  Humane  CommiiTion  or  Literature  ^  as  on 
the  other  hand,  they  who  want  the  Authority  oj  this 
Divine  Gift,  however  learned  or  authorized  by  the 
CommiiTion  oj  Men  and  Churches,  are  to  be  efteem-  ^^f^® 
•d  but  as  Deceivers,  and  not  true  Minilters  of  the  pleach'* 
Gofpel.  Alfo  they  who  have  received  this  holy  andf™eh- 
unf potted  Gift,  as  they  have  freely  received  it,  fo 
are  they  freely  to  give  it,  without  Hire  or  Bargain- 
ing, far  lefs  to  ufe  it  as  a  Trade  to  get  Money  by. 
Tet  If  God  hath  called  any  one  from  their  Employ- 
ment or  Trades,  by  which  they  acquire  their  Liveli- 
hood ;  it  may  be  lawful  jor  fuch,  according  to  the 
Liberty  which  they  j eel  given  them  in  the  Lord,  to 
receive  fuch  Temporals  ( to  wit,  what  may  be  need- 
ful for  them  jor  Meat  and  Qloathing  )  as  are  given 
them  freely  and  cordially  by  thofe7  to  whom  they  have 
communicated  Spirituals. 

§.  I.T  YItherto  I  have  treated  of  thofc  things  whick 
JlI  relate  to  the  Chrcfian Faith  and  Chriftianst 
as  they  ftaud  each  in  his  private  and  particular  Con- 
dition: arid  how  and  what  way  every  Man  may  be  a 

Ch'rijiisn 


272  PROPOSITION    X. 

Chrijiian  indeed,  and  fo  abide.  Now  I  come  in  or- 
der to  fpeik  of  thofe  things  that  relate  to  Chriftiaus, 
as  they  arettated  InafointFellowiJh  and  Communi- 
on^ and  come  under  a  vifible  and  outward  Society  ? 
The  church  which  Society  is  called  the  Church  of God^nd' In  Scrip- 
%e%\ruL ture  cornPared-  t0  a  Body  ?  and  therefore  named  the- 
*ihodyof  Body  of  thrift.  As  then  in  the  Natural  Body  there 
tJ,rii'L  be  divers  Members,  all  concurring  to  the  common 
end  of  preferving  and  confirming  the  whole  Body  •, 
fo  in  this  Spiritual  and  Myltical  Body,  there  are  alio 
divers  Members,  according  to  the  different  Mea- 
fures  of  Grace  and  of  the  Spirit,  diverfly  adrriini- 
Itred  unto  each  Member-?  and  from  this  Diverfity  ari- 
feth  that  Diftinftion  of  Pe;fons  in  the  Vifible  Society 
oFCbriftlans?  as  of  Apples,  Pajfors?  Evangelifts,  Mi- 
nijlers?  &c.  That  which  in  this  Propofition  is  pro- 
pofed,  is,  What  makes  or  conftitutes  any  a  Minifler  of 
the  Church?  uhat  his  Qualifications  ought  to  be?  and 
how  he  ought  to  behave  blmfelf}  But  becaufe  it  may 
feem  fomwhat  prepoiterous,  to  fpeak  of  the  dijtinft 
Offices  of  the  Church?  until  fomething  be  faid  of  the 
Church  in  general,  tho'  nothing  poiitively  be  faid  of 
it  in  the  Propofition  ?  yet  as  here  implied,  I  fliall 
briefly  premife  fomething  thereof,  and  then  proceed 
to  the   particular  Members  of  it/ 

§.  II.  It  is  not  in  the  ieaft  my  defign  to  meddle 
with  thofe  tedious  and  many  Controverfies,  where- 
with the  Papilts  and  Proteitants  do  tear  one  another 
concerning  this  thing  ?  but  only  according  to  the 
Truth  manifeited  to  me,  and  revealed  in  me  by  the 
Testimony  of  the  Spirit,  according  to  that  propor- 
tion of  Wifdom  given  me,  briefly  to  hold  forth, 
as  a  neceflary  Introduction  both  to  this  matter  of 
the  Minijlryand  of  Worfljip?  which  followcth,  thofe 
things  which  I,  together  with  my  Brethren,  do  be- 
lieve concerning  the  Church, 
f.  The  [Church]  then,  according  to  the  Gramma- 

tical Signification  of  the  word,  as  it  is  ufed  in  the 
Holy  Scripture,  fignifief  an  Ajjcmbly?  oiVnthrlng 


Of -the   Minljiry.  273 

of  many  into  one  place  $  for  the  Stibftantive   *K*.\wi<* 
comes  from  the  word  iwKho  I  call  out  of  and  ori-  J^eEtyjnV' 
ginally  from   nakku    I  call ,  and  indeed,  as  this  is  the  jw°J  tbe 
Grammatical  Senfe  of  the  Word,  fo  alfo  it  is  the  fc«x*<ri« 
Real  aH  Proper  Signification  of  the  Thing  5  the^s^t' 
Church  being  no  other  thing,  but  the  Society,  Gather-  fication 
ing,  or  Company  offuch  as  God  hath  called  out  of  the  °f  %t* 
World,  and  Worldly  Spirit,  to  walk  in  his  Light  and 
Life.     The  Church  then,  fo  defined,  is  to  be  con- 
fidered,  as  it  comprehends  all  that  are  thus  Called 
and  Gathered  truly  by  God,  both  fuch  as  are  yet  in 
this  Inferiour   World,  and  fuch  as  having  already- 
laid  down   the  Earthly  Tabernacle,  are  palTed  into 
their  Heavenly  Manfions-,  which  together  do  make 
up  the  one  Catholick  Church,  (concerning  which  there 
is  fo  much  Controverfie.)    Out  of  which  Church,  msah*. 
we  freely  acknowledge,  there  can  be  no  Salvation  \  "JfJ^ 
becaufe  under  this  Church,  and  its  Denomination,  chunk 
are   comprehended   all,  and  as  many,  of  whatfo- 
ever  Nation,  Kindred,  Tongue  or  People  they  be  (tho* 
outwardly   itrangers,  and  remote  from  thofe  who 
profefs  Chrift  and  Chriftianity  in  words,  and  have 
the  benefit  of  the  Scriptures)  as  become  Obedient 
to  the  holyLight,  andTeltimony  ofGod  in  theirHearts, 
fo  as  to  become  fanclified  by  it,  and  cleanfed  from 
the  Evils  of  their  ways.    For  this  is  the  Univerfal  wkat  tha 
or  Catholick  Spirit,  by  which  many  are  called  from  church  is. 
all  the  four  corners  of  the  Earth,  and  foall  fit  down 
with   Abraham,   Ifaac  and  Jacob  :  By  this  the  fccret 
Life  and  Venue  of  Jefus  is  conveyed  into  many  that 
are  afar  off;  even  as  by  the  Blood  that  runs  into 
the  Veins  and  Arteries  of  the  Natural  Body,  the 
Life   is  conveyed  from  the  Head  and  Heart  unto 
the  extreameft  parts.    There  may  be  the  Members 
therefore  of  this  Catholick  Church' both  among  He  a-  Turfs  *n& 
thens,  Turks,  Jews,  and  all  the  llveral  forts  of  Chri-  ^w*m™ay 
flians,  Men  and  Women  of  Integrity  and  Simplicity  Members 
of  Heart, ;! who  tho5  blinded  in  fomething  in  their  tf1*^ 
Underltan&jn^,  and   perhaps   burthened  with  the 

T  Super- 


7     274  PROPOSITION    X, 

Superititions  and  Formality  of  the  feveral  Sefts,  in 
which  they  are  ingTofled;  yet  being  upright  in 
their  Hearts  before  the  Lord,  chiefly  aiming  and 
labouring  to  be  delivered  from  Iniquity,  and  loving 
to  follow  Righteoufnefs,  are  by  the  fecret  Touches 
of  this  Holy  Light  in  rheir  Souls,inIivened  Sc  quick- 
ned,  thereby  fecretly  united  to  God,  and  there- 
through become  true  members  of  this  Catholick 
Church.  Now  the  Church  in  this  refpecl,  hath  been 
in  being  in  all  Generations  *,  for  God  never  want- 
ed fome  fuch  WitnefTes  for  him,  tho5  many  time9 
flighted,  and  not  much  obferved  by  this  World  : 
And  therefore  this  Church,  tho'  ftill  in  being,  hath 
been  oftentimes'1,  as  it  were  Invifible,  in  that  it  hath 
not  come  under 'the  Obfervation  of  the  Men  of  this 
World,  being,  as  faith  the  Scripture,  Jer.  3.  14. 
One  of  a  City,  and  two  of  a  Family.  And  yet  tho5 
the  Church  thus  confidered,  may  be  as  it  were  hid 
from  wicked  Men,  as  not  then  gathered  into  a  Vc- 
fible  Fe;lowfhip,  yea,  and  not  obferved  even  by  fame 
that  are  Members  of  it;  yet  may  there  notwith- 
ftanding  many  "belong  to  it:  As  when  Ellas  com- 
plained, he  was  left  alone,  1  Kings  19.  18.  God  an- 
fwered  unto  him  ;  J  have  referved  to  my  f elf f even 
thoujani  Men,  who  have  not  bowed  their  knees  to  the 
Image  of  Baal-?  whence  the  Apoftle  argues,  Rom.  11. 
the  being  of  a  Remnant  in  his  day. 
II.  §.  III.     Secondly-^   The  Church  is  to  be  confidered, 

TLl^oftbt**  u  figni^es  a  certain  Number  of Perfons,  gather- 
cimch  Vf  ed  by  God  s  Spirit,  and  by  the  Teltimony  of  fome 
■^atinrVd    °^  h*s  Servants  (  raif  d  up  for  that  end)  unto  the 
f,  mZ\\fi-  Beli  ef  of  the  true  Piinciples  and  Do&rines  of  the 
tu  ^//o'v-Chri  Irian  Faith;   who,  through  their  Hearts  being 
^'         united   by  the  fame  Love,  and  their  Underftanding 
informed  in  the  fame  Truths,   gather,  meet,  and 
alTemble  together,   to  wait  upon  God,  to  worfhip 
1  him,   and   to  bear  a  Joint-Teftimony  for  the  Truth 
sgainft  Error,  fuffering  for  the  fame,  and  fo  be- 
coming, through   this  Fellowfliip,  as  one  Family 

•  and 


Of  the   Miniftry.  275 


and  Houfhold  in  certain  refpefts,  do  each  of  them 
watch  over,  teach,  inltrucT:,  and  care  for  one  ano- 
ther, according  to  their  feveral  Meafures  and  At- 
tainments :  Such  were  the.Churches  of  the  Primitive 
Times,  gathered  by  the  Apoltles  •,  whereof  we  have  ' 
divers  mentioned  in  the  Holy  Scripiures.  And  as 
to  the  Vifibility  of  the  Church  in  this  refpeft,  there 
hath  been  a  great  Interruption  fince  the  Apoftles 
days,  by  reafon  of  the  Apoftafie*  as  fhall  hereafter 
appear. 

§.  IV.     To  be  a  Member  then  of  the  Caiholick  How  to  Be- 
Church,  there  is  need  of  the  Inward  Calling  of God  c^bner  0f 
by    his  Light  in  their  Heart,  and  a  being  leavened  thatclmnb 
into  the  Nature  and  Spirit  of  it,  ib  as  to  forfake 
Unrighteoufnefs,  and  be  trurn'd   to  Righteoulhefs, 
and  in  the  inwardnefs  of  the  Mind   to  be  cut  out 
of  the  wild  Olive-Tree  of  our  own  firft  fallen  Na- 
ture, and   ingrafted  into  Chrilt  by  his  Word  and 
Spirit  in  the  heart.    And  this  may  be  done  in  thofe, 
who  are  ftrangers  to  the   Hiftory,  (  God   not  ha- 
ving pleafed  10  make  them  partakers  thereof)  as 
in  the  fifth  and  fixtb  Propofitions  hath  already  been 
proved. 

To  be  a  Member  of  a  par ticular  Church  of '&>"&>  ™er™£0m 
as  this  Inward  Work  is  indifpenfibly  neceflary,  foj£^0„  r0f 
is  alfo  the  Outward  ProfefFion  of,  and  Belief  in  g£/£jj£ 
Jefus.Chriit,   and  thole  holy  Truths  delivered  by  ^mCbLrck 
his  Spirit  in  the  Scriptures;  feeing  the  Teftimony 
of  the  Spirit  recorded  in  the  Scriptures,  doth  an* 
fwer  the  Teitimony  of  the  fame  Spirit  in  the  Heart, 
even  as  face  anfvoerethjace  in  a  glafs.     Hence  it  fol- 
lows, that  the  inward  Work  of  Holinefs,  and  for- 
faking   Iniquity,   is    neceflary  in  every   refpe£l   to 
the  being  a  Member  in  the  Church  of  thrifts  a*  d 
that  the   outward  Profemon   is  neceflary   to  he  a 
Member  of  a  particular  gathered  Church,  but  not 
to  the  being  a  Member  of  the  Catholick  Church-, 
yet  it  is^abfolutely  neceflary,  where  God  affords 
the  opportunity  of  knowing  it;   And  the  ojfwdrd 

T  2  Teftimonf 


?-'/6  PR  OPOSITION     X. 

Teltimony  is  to  be  believed,  where  it  is  prefented 
and  revealed  5  the  Sum  whereof  hath,  upon  other 
occafions,  been  already  proved. 

§.  V.     But  contrary  hereunto,  the  Devil,  that 

The  Mem-  worketh  and,  hath  wrought  in  the  Myftery  oj  Ini- 

td/rfb!i-   8***y*   liath   taugQt  his  Followers  to  affirm,  That  no 

jr''ln'J       Man,   however  holy,  is   a  Member  oj  the  Church  of 

mutch  in    Chriji,  without  the  outward.  Projrffion  :  and  that  he  be 

fj,  their    initiated  thereunto  by  Jome  outward  Ceremonies,     And 

empty  Pro- again,   That  Men  who  have  this  outward  Profepon, 

though  Inwardly  unholy,   may  be  Members  oj  the  true* 

Church   of  Chriit,  yea,  and  ought  to  be  Jo  efleemed. 

This  is  plainly  to  put  Light  for  Darknefs,  and  Dark- 

nefs  iorLight;  as  if  God  had  a  greater  regard  to 

Words   tlun  Actions,  and  were  more  pleafed  with 

vain  Profeffions,  than  with  real  Holinefs :  Butthefe 

things  1  have  fufficiently  refuted  heretofore.     Only 

from  hence,  let  it  be  obferved,  that  upon  this  faife 

and   rotten  Foundation  Antichrill  hath  builded  his 

Babyloniih  Structure,  and  the  Antichrift  ianChurch  in 

the  Apoftafie  hath  hereby  reared  her  felf  up  to  that 

Heighth  and  Grandeur  ihe  hath  attained  5  To  as  to 

exalt  her  felf  above  all  that  is  called  God,  and  fit  in 

the  Temple  of  God,  as  God. 

The  meny     For  the  particular  Churches  of  Chriji,  gathered  in 

thurch.      t^ie  Apoftle's  days,  foon  after  beginning  to  decay, 

as  to  the  inward  Life,  came  to  be  over-grown  with 

feveral  Errors,  and  the  Hearts  of  the  ProfeiTors  of 

Chriftianity  to  be  leavened  with  the  Old  Spirit  and 

Converfation   of  the  World.     Yet  it  pleafed  God 

for  fome  Centuries  to  preferve  that  Life  in  many, 

whom  he   emboldned  with  Zeal  to  Hand  and  fuf- 

fer  for  his  Name  through  the  Ten  Perfections:  But 

hecamt^  the^e  being  over,   the   meeknefs,  gentlenefs,  love, 

chtijiians   iong-fufFering,  goodnefs  and  temperance  of  Chriflia- 

2**i?ri^  n"uy   came  t0  be  loit.    For  after  that  the  Princes 

mtfian,     of   the  F.arth   came  to  take  upon  them  that  Pro- 

ufamTto  fe(F10n>  and  that  it  ceafed  to  be  a  Reproach  to  be  a 

be  hji.      Quiitian,  bac  rather  became  a  means  to  Preferment  h 

Men 


Of  the  Minlflry.  277 

Men  became  fuch  by  Birth  and  Education,  and  not 
by  Conversion    and   Renovarion   of  Spirit :   Then 
there  was  none  fo  Vile,  none  fo  Wicked,  none  fo 
Profane,  who  became  not  a  Member  of  the  Church. 
And   the  Teachers  and  Paftors  thereof  becoming  the 
Companions  of  Princes,  and  fo  being  enriched  by 
their  Benevolence,  and  getting  valt  Treafures  and 
Eltates,  became  puffed  up,  and  as  it  were  drunken 
with  the  vain  Pomp  and  Glory  of  this  World  :  And 
fo  Marfhalled  themfelves  in  manifold  Orders  and 
Degrees  ^   not  without    innumerable  Cornells  and 
Altercations,  who  fhould  have  the  *  Precedency.     So  f  "£?"•*? 
the  Vertue,  Life,  Subftance,  and  Kernel  of  Chriftian  Bifhlpof 
Religion  came  to  be  loft,  and  nothing  remained  bu%&owp*nd 
a  Shadow   or  Image  *,  which  dead  Image,  or  Car- „/ cdn-°^ 
cafs  of  Chriltianity  (to  make  it  take  the  better  with  t  antino- 
the  Superfluous  Multitude  of  Heathens,  that  became  p  e* 
engrolTed  in  it,  not  by  any  inward  Gonverfion  of 
their  Hearts,  or  by  becoming  lefs  Wicked  or  Super- 
fluous $  but  by  a  little  change  in  the  Objeft  of  their 
Superltition)  not  having  the  inward  Ornament  and 
Life  of  the  Spirit,  became  decked  with  many  out- 
ward and  vifibie    Orders,  and  beautified  with  the     , 
Gold,  Silver,  precious  Stones,  and  the  other ■  fplen- 
did  Ornaments  of  this  perifhing  World  :  So  that 
this  was  no  more  to  be  accounted  the  Chriltian  Re- 
ligion, andChriltianChurch,  notwithstanding  the  out- 
ward Profeflion,  than  the  dead  Body  of  a  Man  is  to 
be  accounted  a  living  man  ^  which,  however  cun- 
ningly  embalmed,  and  adorned  with  ever  fo  much 
Gold  or  Silver,  or  molt  precious  Stones,  orfweetjBefte 
Ointments,  is  but  a  dead  Body  ftill,  without  Senfe,  Church  of 
Life  or  Motion.    For  that  Apoftate  Church  of  Rome^jf^ 
has  introduced  no  lefs  Ceremonies  and   Superfti-  ferftitions 
tions  into  the  Chriftian  Profeflion,  than  was  either  JJJ^,>/S- 
zmongjews  and  Heathens ,  and  that  there  is  and  hath  traduced, 
been  as  much,  yea,  and  more  Pride,  Covetoufnefs,  ^JT- 
unclean  Lult,  Luxury,  Fornication,   Profanity  and  mot.*  jews 
Atheifm  among  her  Teachers  and  chief  Bifhop,  than  "Heathm 

T  3  ever 


278  PROPOSITION    X. 

ever   was   among  any  fon  of  People,  none  need 
doubt,   that  have  read  their  own  Authors,  to  wit, 
Tlat'tna]  and  others. 
Whether,        Now,  tho'  Protejiants  have  reformed  from  her  in 
Vifferend  fame  of  the  moft  grofs  Points,  and  abfurdDo&rines, 
then  is  be-  relating  to  the  Church  and  Miniltry  •,  yet  (which  is 
faufta'nts  to  be  regretted)  they  have  but  lopp'd  the  Branches, 
andPapifis  nut  retain  and  plead  earneltly  for  the  fame  Root, 
Wtmsi   from  which  thefe  Abufes  have  fprung.    So  that  even 
among   them,    tho'   all  that'Mafs  of  Superftition, 
Ceremonies   and  Orders,  be  not  again  eftabiifhed  ^ 
yet  the  fame  Pride,  Covetoufnefs  and  Senfuality  is 
iound  to  have  overfpread  and  leavened  theirChurches 
and  Miniltry  ^  and  the  Life,  Power  and  Vertue  of  true 
'Religion  is   loll  among  them  $  and  the  very  fame 
Death,  Barrennefs,  Djinefsand  Emptinefs,  is  found 
in  their  Miniltry.     So  that  in  effecT:  they  differ  from 
Papifts,  but  in   Form  and  fome  Ceremonies  ^  being 
with   them  Apoltatized  from  the  Life  and  Power 
the  true  Primitive  Church  and  her  Paftors  were  in  : 
So  that  of  both  itmay  be  faid  truly  ("without  breach 
of  Charity)  that  having  only  aformofGodlinefs(zn<l 
many  of  them  not  fo  much  as  that)    hey  are  Ds- 
piers  of,  yea,  Enemies,  to  the  power  of  it.     And  this 
proceeds  not  limply  from  their  not   walking  an- 
fwerable  to  their  own  Principles,  and  fo  degene- 
rating that  way,  (which  alfo  is  true^  )  but  which  is 
worfe,   their  letting  down  to  themfelves,  and  ad- 
hering to  certain  Principles,  which  naturaly,  as  a 
curled   Root,  bring  forth  thefe  bitter  Fruits  :  Thefe 
therefore  fhall  afterwards  be  examined  and  refuted, 
as  the  contrary  Pofitions  of  Truth  in  the  Propofition 
are  explained  and  proved. 
*  i.  e.  m-     For  as  to  the  Nature  and  Conffitution  of  a  Church* 
(aMiracl  from   their  Difputes  concerning  its  con- 
ftant  Vifibility,  Infallibility  and  the  Primacy  of  the 
Church  of  Rome)  the  Protcfiants^zsm  Practice,  fo 
M,lt'^r  lu    Principles^  differ  not  from  Paptjish  for  they  in- 
grcS  vylchin  the  compafs  of  their  Church  whole 

Nations 


Of  the    Mincflry.  279 


Nations,   making  their  Infants  Members  of  it,  by 
iprinkling  a  little  Water  upon  them-,  fo  that  there 
is  none  lb   Wicked  or  Profane,  who  is  not  a  Fel- 
low Member  •    no  evidence*  of  Holinefs   being  re- 
quired to  contlitute  a  Member  of  the  Church.    And 
look  through  the  Proteltant  Nations,  and  there  (hall 
no  difference  appear  in  the  Lives  of  the  generality 
of  the  one,  more  than  of  the  other  •  but  he,  who 
ruleth  in  the  Cnldren  oj  Dif obedience,   reigning  in 
both  :  So  that  the  Reformation,  through  this  deleft,  chr:ftia»hy 
is  but   in  holding  fome  lefs  grofs  Errors  in  the  No  cineflycon- 
tion^  but   not   in  having  the  Heart  reformed  and  |S£-JS 
renewed,  in  which  mainly  the  Life  of  Chriflianity  oftheHelrt 
confiiteth. 

6.  VI.  But  the  Pcpifh  Errors  concerning  the  Mini  *  *°pijb, 
ttry,  which  they   have  retained,  are  molt  or  all  to  n\^r%au 
be  Regretted,  by  which  chiefly  the  Life  and  Power  f^ls  f°1' 
of  Chriflianity  is  barred  out  among  them,  and  they 
kept  in  Death,  Barrennefs  and  Drinefs :   There  be- 
ing nothing  more  hurtful  than  an  Error  in  this  re-    .^eVr-m 
fpecl:.    for  where  a  falfe  and  corrupr  Mini  (try  enter-  /&/p«$^ 
eth,  all  other  manner  of  Evils  follow  upon  it,  ac- 
cording xq  that  Scripture- Adage,  Lite  People,  like  Ho[iSg*9% 
PrieU :  For  by  their  influence,  inffead  of  miniftring 
Life   and  Righteoufnefs,  they  minifter  Death  and 
Iniquity.     The  whole  backflidings  of  the  Jewijh  Con- 
gregation  of  Old  are  hereto  afcribed  :  The  Leaders  of 
tny  People  have  caufed  them  to  Err.     The  whole  Wri- 
tings of  the  Prophets  are  full  of  fuch  Complaints*, 
and  for  this  caufe  under  the  New  Tejiament,  we  are 
fo  often  warned  and  guarded  to  beware  oj  falfe  Pro- 
phets, and  falfe  Teachers,  &c.     What  may  be  thought 
then,  where  all,  as  to  this,  is  out  of  order  *  where 
both  the  Foundation,  Call,  Qualifications,  Mainte- 
nance, and  whole  Difcipline  are  different  from,  and 
oppoiue  to  theMinittry  of  the  Primitive  Churchy  yea, 
and  neceflarily  tend  to  the  (hutting  out  of  a  Spiri- 
tual Miniftry,  and  the  bringing  in  and  eftabli(hin^  of 
a  Carnal  ?  -This  (hall  appear  by  parts. 

T  4  §•  VII, 


28o  PROPOSITION     X. 

QueftJ.  §.  VII.  That  then,  which  comes  firft  to  be 
queftioned  in  this  matter,  is,  concerning  the  Call  of 
a  Minifler  •,  to  wit,  What  maketh,  or  how  cometb  a 
Man  to  be  a  Minijler,  PaJier,  or  Teacher  in  the  Church 
of  Chrijl  ? 

Anjw.  We-  anfvver  $  By  the  inward  Power  and  Vertue  of  the 
Spirit  of  God,    For,  as  faith  our  Propoimon,  Having 

The  ull  of  received  the  true  Knowledge  of  things  J 'pi ritual,,  by  the 
•  and^Hrll  Spirit  of  God,(  without  which  they  cannot  be  known )and 

in  it  con-  being  by  the  fame  in  meafure  purified  andfanclified,  he 

fiihth,  comes  thereby  to  be  called  and  moved  to  minijler  to  others  y 
being  able  to  fpeak  from  a  Living  Experience,  of 
what  he  himfelf  is  a  witnefs  ^  and  therefore,  knowing 
the  Terrors  of  the  Lord,  he  is  fit  toper/wade  Men,  Ucf 
2  Cor,  y,  II.  And  his  Words  and  Miniftry,  proceed- 
ing from  the  inward  Power  and  Vertue,  reach  to 
the  Heart  of  his  Hearers,   and  make  them  approve 

ObjeEt.  °f  nim?  an(^  be  fubjecl:  unto  him.  Our  Adverfaries 
?.xe  forced  to  confefs,  that  this  were  indeed  de- 
firable,  and  belt  5  bur  this  they  will  not  have  to  be 
abfolutely  neceflary.  I  fliall  firft  prove  the  Neceflity 
of  it  $  and  then  fhew  how  much  they  err  in  that, 
which  they  make  more  neceflary  than  this  Divine 
and  Heavenly  Call. 

Arg,  Firft  ;  That  which  is  neceflary  to. make  a  Man  a 

Chrijlian,  fo  as  without  it  he  cannot  be  truly  one, 

l'e/fith*oT  mu^  ^e  mucn  more  n€Ceffary  to  make  a  Man  a  Mini' 

'Jn'bwardjier  of  Chrifiianity  5  feeing  the  one  is  a  degree  above 

mahe°a     *he  otIler'  anci  nas  lt  included  in  it :  Nothing  lefs 

i  nian"     than  he,  thatfuppofeth  a  Matter,  fuppofeth  him  firft 

christen.   l0   have  attained  the  Knowledge  and  Capacity   of 

a  Scholar.    They  that  are  not  Chriftians,  cannot  be 

Teachers  and  Minifters  among  Chriitians : 

But  this  Inward  Call,  Fower  and  Vertue  of  the 
Spirit  of  God,  is  neceflary  to  make  a  Man  a  Chriftian  ^ 
^s  we  have  abundantly  proved  before  in  the  Second 
propofition,  according  to  thefe  Scriptures,  He  that: 
hath  not  the  Spirit  of  Chrift,  is  pone  of  his.  As  many 
$$  are  led  by  fpf  Spirit  of  Gcd:  ere  the  Sons  of  God  ; 

Jb?reJor$ 


Of  the  Miniftry.    .  281 

Therefore  this  Call,  Moving  and  Drawing  of  the 
Spirit,  muft  be  much  more  neecflary  to  make  a 
Minifter. 

Secondly  5  kWMlnifters  of  the  NewTeftament  ought  2.  The  Mi- 
to  be  Minifters  of  the  Spirit,  and  not  of  the  Letter,  Jj^jJ^ 
according   to   that  2  Cor.  3.  6.  and  as  the  old  Latin  requires 
hath  it,  Not  by  the  Letter,  but  by  the  Spirit :  But  how  ^^™" 
can  a  Man   be  a   Minifter  of  the  Spirit,  who  is  not  Tefiimony 
inwardly  Called  by  it  ?    And  who  looks  not  upon  °ffthe  s?'m 
the   Operation  and  Teftimony  of  the  Spirit,  as  Ef- rt 
fentiai    to   his  Call?  As  he  could  not  be  a  Minifter 
of  the  Letter,  who  had  thence   no  ground  for  his 
Call,  yea,  that  was  altogether  a  ftranger  to,   and 
unacquainted  with  it^fo  neither  can  he  be  a  Mi- 
nifter of  the  Spirit,   who  is  a  ftranger  to  it,  and 
unacquainted  with  the  Motions  thereof,  and  knows 
it  not  to  draw,  aft,  and  move  him,  and  go  before 
him  in  the  Work  of  the  Miniftry.   I  would  willing- 
ly know,  how  thofe  that  take  upon  them  to  be  Mi- 
nifters (astheyfuppofe)ofthe  Gofpel,  meerly  from 
an  outward  Vocation,  without  fomuch  as  being  any 
ways  fenfible  of  the  Work  of  the  Spirit,  or  any  In- 
ward Call   therefrom,  can  either  fatisfie  themfelves 
or  others,  that  they  are  Minifters  of  the  Spirit,  or 
wherein  they  differ  from  the  Minifters  of  the  Letter  ? 
For 

Thirdly  •,  If  this  Inward  Call,  or  Teftimony  of  the  3.  under 
Spirit,  were  not  elTential  and  neceffary  to  a  Mini- ^  p*o"/(r 
Iter,  then  the  Miniftry  of  the  New  Teftament  fhould  needed  m$ 
not  only   be  no  ways  perferable  to,  but  in  divers  JJ,f^/rf 
refpe&s  far  worfe  than  that  of  the  Law.    For  un-  be  trie??* 
der  the  Law,  there  was  a  certain  Tribe  alotted  for  a/efsMmi" 
«the  Miniftry,  and  of  that  Tribe  certain  Families  fet 
apart  for  the  Priefthood  and  other  Offices,  by  the 
immediate  Command  of  God  to  Mofes  5  fo  that  the 
People  needed  not  to  be  in  any  doubt,  who  fhould 
be  Priefts  and  Minifters  of  the  holy  things  :  Yea,  and 
befides  this,  God  called  forth,  by  the  immediate 
Teftimony  of  his  Spirit,  feveiai  at  divers  times  to        .  — 

teach,  / 

r 


282  PROPOSITION      X. 

teach,  initrucl,  and  reprove  his  People,  as  Samuel, 
]\iithan,  Ellas i  Elifha,  Jeremiah,  Amos,  and  many  more 
of  the  Prophets:  But  now  under  the  hew  Covenant, 
where  the  Miniftry  ought  to  be  more  JpirituaL  the 
Way  more  certain,  and   the   Accefs  more  eajie  unto 
the  Lord,  our  Adverfaries,  by  denying  the  necef- 
fity  of  this  Inward  and   Spiritual  Vocation,  make  it 
quite  other  ways.     For  there  being  now  no  cer- 
tain Family,  or  Tribe,  to   which  the  Miniltry  is  li- 
mited, we  are  left  in  uncerrainryt  to  choofe  and 
have  Pattors  at  a  venture,  without  all  certainAffent 
of   the  Will  of  God;   having  neither  an   outward 
Rule,  nor  Certainty  in  this  affair,  to  walk  by :  For 
that  the  Scripture  cannot  give  any  certain  Rule  in 
this  matter,  hath  in  the  Third  Proportion  concerning 
it,  been  already  fhewn. 
4.  chrift         Fourthly-,  Chrift  proclaims  them  all  Thieves  and 
tin  Door.    g0ypers^  tfrat  enJer  not  by  hem  the  Door  into  the  Sheep- 
John  io.i.  ]°ld,  but  climb  upfome  other  way-,  whom  the  Sheep  ought 
not  to  hear  :   But  fuch  as  come  in  without  the  Call, 
Movings    and   Leadings   of  the   Spirit  of  Chrift, 
wherewith   he  leads  his  Children   into  all  Truth, 
come  in  certainly  not  by  Chrift,  who  is  the  Door, 
but  fome  other  way  ;  and  therefore  are  not  true 
Shepherds. 
*     lion      §•  VIII.     To  all  this  they  object  the  Succeffton 
pleaded  by  of  the  Church ;   alledging,  That  ft  nee  Chrift  gave  a  Call 
ihlrcb6     t0  bis  Apojiles  and  Difciples,  they  have  conveyed  that 
from  chrift  Call  to  their  SuccelTors,  having  power  to  ordain  Pattors 
Affiles.    an&  Teachers-,  by 'which  power  the  Authority  of  Or- 
daining and  making  Minifters  and  Paftors  isfuccejfive- 
ly  conveyed  to  us  \  Jo  that  fuch,  who  are  Ordained  and 
Called  by  the  Paftors  of  the  Church,  are  therefore  true 
and  lawful  Minijiers;  and  others,  who  are  not  fo  Called, 
Arc  to  be  accounted  but  Intruders.    Hereunto  alio  fome 
Frotefhmts  add  a  Necejfity,  tho5  they  make  it  not  a 
thing  Effentlal  -,  That  befides  this  Calling  of  theChurch, 
every  one  being  Called,  ought  to  have  the  Inward  Call 
cf  the  Spirit,  inclining  him  fo  chofen  to  his  Work-.  But 

this 


Of  the   Ministry,  283 

this  they   fay  is  J ubjetiive,  and   not.  objc 8 lvc\  of 
which  before. 

As  to  what  is  fubjoined  of  the  Inward  Call  of  Anjw. 
the  Spirit,  in  that   they  make  it  not  EfTential  to  a 
true  Call,   but  a  Supererrogation,   as   it  were-,  it 
fheweth,  how    little   they   fet  by  it .•   Since  thofe 
they  admit   to  the  Miniltry,  are  not  fo  much  as 
queltioned   in  their  Trials,  whether  they  have  this 
or  not.     Yet,  in  that  it  hath  been  often  mention-  The  call  of 
ed,  efpecially  by  the  Primitive  Proieltants  in  their  Jj^fwrf 
Treatifes  of  this  Subjeft,   it   fheweth  how  much  tJ  any 
they  were  fecretly  Convinced     in     their    Minds,  p'^.^, 
that   this  Inward  Call   of  the  Spirit  was  molt  Ex-  Tmefiaim 
celient,  and  preferable  to  any   other-,  and  there* 
fore  in   the  moft   Noble  and  Heroick  Afts  or  the 
Reformation  they  laid  claim  unto  it  •,  fo  that  many  of 
the  Primitive  Proteftants did  not  fcrupie  both  to  de- 
fpife  and  difown   this  Outward* Call \   when  urged  *succcf[u>* 
by  the  Papifts  againft  them.     But  now  Proteltants, 
having  gone  from   the  Teftimony  of  the   Spirit, 
plead  for  the  fameSucceflion  ^  and  being  prefied  (by  Modem 
thofe,   whom  God   now  raifeth  up  by  his  Spirit,  to%otfafo 
reform  thofe  Abufes  that  are  among  them )  with  cJPufth* 
the   Example    of    their    Forefathers  Pra&ice   2r  Spirit, 
gainft    Rome,    they    are  not  at  all  afhanVd  utterly 
to  deny,  that  their  Fathers  were  call'd  to   their 
Work  by   the  inward  and   immediate  Vocation  of 
the  Spirit  -,  clothing  themfelves  with  that   Call, 
which  they   fay   their  Fore-fathers  had,  as  Payors 
of  the   Roman   Church.    For   thus  (  not  to  go  fur- 
ther) affirmeth  T\icolaus  Arnoldus  *  in  a  Pamphlet  *  wb* 
written   a^ainlt  the   fame   Propofitions,  called,  ji  gives  him- 
Tbeologick    hxer  citation,   beet.   40.    averring  5  1  bat  Dotiorand 
thsy  pretended   not  to  an  Immediate  AQ  of  the  Holy  ^e£^£ 
Spirit  -,  bin  Reformed  by  theVertue  of  the  Ordinary  Vo-  o/ogy  at 
cation   vchich  they   had  in  the  Church,  as  it  then  was,  Franequ«r, 
to  wit,  that  of  Rome,  0V. 

§.  IX.  Many  Abfurdities  do  Pro  re  If  ants  fall  into, 
ky  deriving  their  Miniftry  thus  through  the  Church 


284  P  R  O  P  O  S  I  T  I  O  N     X. 


"  of  Rome.     As  fir  ft,    They  mult  acknowledge  her 

£e¥pfo-  t0  be  a  true  Church  of  Chrift,  tho'  only  Erroneous 
tejiants  in  fome  things  ^  which  contradicts  their  fore- 
f*Uint0Jy  fathers,  fo  frequently,  and  yet  truly,  calling  her 
their  Mi-   AnticJnrift.      Secondly  h  they     mult   needs  acknow- 

I/JeOiarch  led§e'  that   the   Priefts   and  Bifhops  of  the  Romijh 
flf  Rome.   Church,  are  true  Minifters  and  Paftors  of  the  Church 
of  Chrift,   as  to  the  ElTentiai  part  -,  elfe  they  could 
not  be  fie   Subjects  for  that  Power  and  Authority 
to   have  r elided  in  •,  neither  could  they  have  been 
VeGTels   capable   to  receive   that  Power,  and   again 
tranfmit  it  to  their   SuccelTors.    Thirdly  *  It  would 
follow    from  this,  that  the  Priefts  and  Bifhops  of 
the    Romifh  Church,   are  yet  really  true  Paftors  and 
Teachers.    For  if  Proteftant  Minifters  have  no  Au- 
thority,  but  what  they   received  from  them  5  arid 
fince   the  Church   of  Rome  is  the  fame  (Tie  was  at 
that   time    of  the  Reformation,   in  Doctrine  and 
Manners  j  and  fhe  has  the  fame  Power  now,  fhe  had 
then^  and  if  the   Power  lie  in  the  Succeflion,  then 
thefe  Priefts  of  the  Romijh  Church  now,  which  de- 
rive their  Ordination  from  thofe  Bifhops  that  Or- 
dained  the  firft  Reformers,  have  the  fame  Authori- 
ty, which   the  SuccelTors  of  the  Reformed  have  $ 
and  confequentlyareno  lefs  Minifters  of  the  Church 
than  they  are.     But  how  fhall  this  agree  with  that 
Opinion,  which  the  Primitive  Proteftants  had  of  the 
^firmed,    R°miJh  Priefts  and  Clergy,  to  whom  Luther  did  not 
that  a  \u-  only  deny  any  Power  or  Authority:,  but  contrary- 
manmight  wife  affirmed,  That  it  was  wickedly  done  of  them,  to 
Treacher,    affume  to  them/elves  only  this  Authority  to  Teach,  and 
be  Priefts  and  Minifters,&c.    For  he  himfelf  affirm- 
ed, That  every  good  Chriftian  (not  only  Men,  but  even 
The  pre-     ^omen  aif°  ) IS  a  Treacher.  '  . 

tendedSuc  §.  X.  But  againft  this  vain  Succeflion,  as  allert- 
Pafifts^  e(*  eittier  by  the  Papifts  or  Proteftants,  as  a  ne- 
p?oteft-     celTary    thing    to  the  Call  of  a  Minifter,   I   An- 

puln'T    fwer:>  ^iac   ^uc^  as  Plea(*  f°r  it,asa  fufficient  or 
necelTary  thing  to  the  Call  of  a  Minifter,  do  there- 
by 


Of  .the  Miniflry.  28  ? 

by  fufficiently  declare  their  Ignorance  of  the  Na- 
ture of  Cbrifiianity,  and  how  much  they  are  ftran- 
gers  to  the  Life  and  Power  of  aChrifllan  Minitfry, 
which  is  not  entaild  to  Succeflion,  as  an  outward 
Inheritance  ^  and  herein,  as  hath  been  often  before 
obferved,  they  not  only  make  the  Gofpel  not  bet- 
ter than  the  Law,  but  even  far  fhort  of  it.  For 
Jefus  Chrilt,  as  he  regardeth  not  any  diltin£t  par- 
ticular Family,  or  Nation,  in  the  gathering  of  his 
Children  -,  but  only  fuch,  as  are  joyned  to,  and  lea- 
vened with  his  own  pure  and  righteous  Seed ;  So  nei- 
ther regards  he  a  bare  outward  Succeflion,  where 
his  pure,  immaculate  and  righteous  Life  is  wanting  -, 
for  that  were  all  one.  He  took  not  the  Nati- 
ons into  the  New  Covenant,  that  he  might  fuffer 
them  to  fall  into  the  old  Errors  of  the  Jaos\  or  to 
approve  them  in, their  Errors.*  But  that  he  might 
gather  unto  himfelf,a  pure  People  out  of  the  Earth. 
Now  this  was  the  great  Error  of  the  Jews,  to  think  £r;'Je^ 
they  were  the  Church  and  People  of  God,  becaufe  Abraham'* 
they  could  derive  their  outward  Succeflion  from  sluffjion. 
Abraham  i  whereby  they  reckoned  themfelves  the 
Children  of  God,  as  being  the  OfF-fpring  of  Abraham, 
who  was  the  Father  of  the  Faithful.  But  how  fe- 
verely  doth  the  Scripture  rebuke  this  vain  and 
frivolous  Pretence  ?  Telling  them,  That  God  is  able  of 
the  flones  to  ralfe  Children  unto  Abraham  ;  and  that 
not  the  outward  Seed,  but  thofe  that  were  found 
in  the  Faith  of  Abraham,  are  the  true  Children  of 
faithful  Abraham.  Far  lefs  then  can  this  pretence 
hold  among  Chriftians,  feeing  Chrift  rejects  all  out- 
ward Affinity  of  that  kind  *,  Tbefe,  faith  he,  are  my  Mat.12.4t; 
Mother,  Brethren  and  Sifters,  who  do  the  Will  of  my  Mark  3. 3^. 
Father,  which  is  in  Heaven  ;'  And  again  -,  He  looked  &c. 
round  about  him,  and  /aid,  Who  Jhall  do  the  Will  of  God, 
^tliefe  ( faid  he)  are  my  Brethren.  So  then,  fuch  as  do 
not  the  Commands  of  Chrilt,  are  not  founcf  clothed 
with  his  Righteoufnefs,  are  not  his  Difciples  j  and 
that  which  a  Man  hath  not,  he  cannot  give  to  ano- 
ther * 


286 PROPOSITION    X. 

ther:  And   it's   clear,  that   no  Man    nor    Church, 
(of  gZ?i-  tho1  truly   Called   of  God,  and  as  fuch  having  the 
nefijisen-  Authority  of  a  Church  and  Minilter,  can   any  Ion g- 
ToittolndQX  retain  that  Authority,  than  they  retain  the  Pow- 
Subftancc,  er,  Lite  and  Rignteoufnefs  of  Chriftianity  :  For  the 
Tutftln^  ^oim  is  intuld  to  the  Power  and  Subftance  -,  and 
$9 the  Form  not  the  Suhltance   to  the  Form.     So  that  when  a 
Man   ceafech   inwardly  in  his  Heart  to  be  a  Chrifti- 
an  (  where  his  Chriitianity  mult  lie)  by  turning  to 
Saran,   and  becoming  a  Reprobate,   he  is  no  more 
-  a  Chriltian,  tho5  he  retain  the  Name  and  Form  •,  than 
a  dead  man    is  a  Man,  tho'  he  hath  the  Image  and 
Reprefentation  of  one  ;     or  than   the   Piclure  or 
Sratue  of  a  Man   is  a  Man  :  And  tho'  a  dead  Man 
may    ferve   to  a  Painter   to  retain  fome  imperfect 
Reprefen'aiion    of  the  Man,    that'  fomtimes  was 
alive,  and   fo   one  Picture  may  ferve  to  make  ano- 
ther by  ^  yet  none  of  thofe  can  ferve  to  make  a  true 
Living    Man    again,  neither  can  they  convey   the 
imurruptld  Life  and   Spirit  of  the  Man  5  it  muft  be  God,  that 
made  the   Man  at  firft,  that  alone  can  revive  him. 
As  Death  then  makes  fuch  Interruption  of  an  out- 
ward natural  Succeffion,  that  no  Art  nor  outward 
Form  can   uphold  j  and   as  a  dead  Man,  after  he  is 
dead,  can   have  no  Iflue^  neither  can  dead  Images 
of  Men,  make  living  Men :  So  that  it  is  the  Living 
that  are  only  capable  to  fucceed  one  another  5  and 
fuch  as  die,  fo  foon  as  they  die,  ceafe  to  fucceed, 
*y  ..  .,    or   to  tranfmit  Succeflion.     So  it   is   in  Spiritual 
*/»&?  things  5  it  is  the  Life  of  Chriitianity,  taking   place 
W4*«  th\  \n  tne  Heart,  that  makes  a  Chriltian  5  and  fo  it  is  a 
zifeVoft    number  of  fuch,  being  alive,  joined  together  in  the 
lretCJ/hch  kife  of  Chriftianity,  that  make  a  Church  of  Chrift  -, 

ned,  confidered  together,  that  make  the  Catholick 
Church  pf  Chrilt :  Therefore  where  this  Life  ceaf- 
cth  in  one,  then  that  one  ceafeth  to  be  a  Chriltian  ^ 
and  all  Power,  Verrue  and  Authority,  which  he  had 
as  a  Chriltian,  ceafeth  with  it :  So  that  it  he  hath 

been 


Oj   the   Miniftry.  287 

been  a  Minifter  or  a  Teacher,  he  ceafeth  to  be  fo 
any  more ;  And  tho'  he  retain  the  Form,  and  hold 
to  the   Authority    in   words,   yet  that  fignifies  no 
more,   nor  is  it  of  any  more  real  Vertue  and  Au- 
thority, than  rhe  meer  Image  of  a  dead  Man.    And 
as  this  is   molt  agreeable  to  Reafon,  fo  it  is  the 
Scriptures  Teliimony  j  for  it  is  laid  of  Judas,  A&s 
I.  25.  That  Judas/*//  from  his  Mimflry  and  Apojlle- }„m  fhh 
JlnfbyTranfg) ejjion  5  fo  his  Tranfgreffion  caufed  rum  Mirf/hy 
to  ceafe  to  be  an  Apoftle  any  more  :  Whereas,  ha*  gjjjionf" 
the  Apolilefhip  been  entailed  to  his  Perfon,  fo  that'" 
TranfgrefTion  could  not  caufe  him  to  lofe  it,  until 
he  had  been  formally  degraded  by  the  Church  (which 
Judas  never  was,  fo  long  as  he  lived  )  Judas  had  been 
as  really  an  Apoftle,  after  he   batrayed  Chrift,  as « 
before.     And  as  it  is  of  one,  fo  of  many,  yea,  of  a  * 
whole  Church :  For  feeing  nothing  makes  a  Man 
truly  a  Chriftian,  but  the  Life  of  Chriltianity,  in- 
wardly Ruling   in  his  Hearty  fo  nothing  makes  a 
Church,  but  the  gathering  of  feveral  true  Chrifti- 
ans  into  one  Body.     Now  where  all  thefe  Members 
lofe  this  Life,  there  the  Church  ceafeth  to  be,  fho' 
they  ftill  uphold  the  Form,  and  retain  the  Name: 
For  when  that  which  made  them  a  Church,  and 
for  which  they  were  a  Church,  ceafeth-,  then  they 
ceafe  alfo  to  be  a  Church  :  And  therefore  the  Spi-   . 
lit,  fpeaking  to  the  Church  of  Laodccea,  becaufe  of  tte  Lufo- 
her  Luke-  warmnefs,  Rev.  3.  16.   threatneth  tofpue  ^f™™^ 
her  out  oj  his  Mouth.     Now,  fuppofe  the  Church  of  aJrll  of 
Laodicea  had  continued  in  that  Luke  warmnefs  and  Laodkca. 
had  come  under  that  Condemnation  and  Judgment, 
tho'  fhe  had  retained  the  Name  and  Form  of  a 
Church,  and  had   had  her  Pallors  and  Minifters,  as 
no  doubt  (lie  had  at  that  time  •,  yet  furely  fhe  had 
been  no  true  Church  of  Chrilt,  nor  had  the  Au- 
thority of  her  Pallors  and  Teachers  been  to  be  re- 
garded, becaufe  of  an  outward  Succeffion,  thoD  per- 
haps feme  of  them  had  it   immediately  from  chg 
Apollles.    From  all  which   I  infer,  That  fince 

Authority 


288  PROPOSITION     X. 

\      . ■ 

Authority  of  the  Chriftian  Church  and  her  Pallors 
is  alwavs  united,   and  never  feparated  from  the  in- 
ward Power,  Vertue,  and  righteous  LifeofChri- 
%   l      (tianity  •,  where  this  ceafeth,  that  ceafeth  alfo.     But 
our  Adversaries  acknowledge,  That  many,  ij  not  moft 
of thofe,  by  and  through  whom  they  derive  this  Autho- 
rity, zvere  altogether  deftitute  of  this  Life  and  Vertue  of 
Cbnftianity :  Therefore  they  could  neither  receive,  have, 
ndr  trdnfm.it  any  Chriftian  Authority. 
Object.*  *  But   if  it  be  Objected,  That  tho  the  generality  of 
the  Bifhops  and  Priefts  of  Rome,  during  the  Apoftafie, 
were  fuch  wicked  Men  *,  yet  Proteftants  affirm,  and 
thou  thy  f elf  fee  me  ft.  to  acknowledge,  that  there  were 
fame  good  Men  among  'them,  whom  the  Lord  regard- 
9ed,  and  who   wej&  true  Members  of  the  Catholick 
;#  Church  of  Chriff  j  might  not  they  then  have  tranfmit- 
ted  this  Authority  ? 
Anfw.         Ianfwer^   This  faith  nothing,  in  refpect  Prote- 
ftants do  not  at  all  lay  claim  to  their  Miniltry,  as 
The  Prote-  tranfmitted  to 'them  by  a  direcl:  Line  of  good  Men  j 
flants        which  they  can  nevQr   (hew,  nor   yet  pretend  to : 
rfW^ojz  But   generally   place  this  Succeffion  as  inherent  in 
inherent,     the  whole  f  aftors  of  the  Apoftate  Church.     Nei- 
ther do  they    plead   their  Call  to  be  good    and 
valid,   becaufe  they  can  derive  it  through   a  Line 
of  good  Men,  feparate  and  obfervably  diltinguifh- 
.    able  from  the   reft  of  the  Bifhops  and  Clergy  of 
the  Romijh  Church  ;   but  they  derive   it  as  an  Au- 
thority  reiiding   in  the   whole :  For  they  think  it 
Herefie  to  judge,  that  the  Quality  or  Condition  of 
the  Administrator  doth  any  ways  invalidate  or   pre- 
judice his  work. 

This  vain  and  pretended  SucceiTion  not  only 
militates  againft,  and  fights  with  the  very  mani- 
fed  purpofe  and  intent  of  Chrift,  in  the  gather- 
ing and  calling  of  his  Church-,  but  makes  him 
(To  to  fpeakj  more  blind  and  lefs  prudent,  than 
natural  Men  are  in  conveying  and  eltablifhing  their 
outward  Inheritances.  For  where  an  Eftate  is  en- 
tailed 


^  Of  the    Miniflry.  289 

tailed  to  a  certain  Name  and  Family,  when  that 
Family  weareth  out,  and  there  is  no  lawful  Suc-^*/'*" 
celTor  found  of  it,  that  can  make  a  juft  Title  ap-  'uArjhip 
pear,   as  being  really  of  Blood  and  Affinity  to  the  <t**°t*esto 
Family  -,  it  is  not  lawful  for  any  one  of  another  LLS* 
Race  or  Blood,   becaufe   he  aflumes  the  Name  or **  &"* 
Arms  of  that  Family,  to  polTefs  the  Eftate,  and"JJwOT£f 
claim  the  Superiorities  and  Prilviledges  of  the  Fa  togiveitt 
mily,  but  by  the  Law  of  Nations  the  Inheritance  ffiffijfc 
devolves  into  the  Prince  as  being  Xjltimus  litres  V5  eni°^» 
andfo  he  giveth  it  again  immediately  to  whom  hejf^/J^ 
lees  meet,  and  makes  them  bear  the  Name  and  Arms  H«ir> 
of  the  Family,  who  then  are  entitled  to  the  Privi- 
ledges   and  Revenues  thereof.     So  in  like  manner, 
the  True  Name  and  Title  of  a  Chr'&ian,  by  which  he 
hathRight  to  the  Heavenly  Inheritance,  and  is  a  Mem- 
ber tfijefus  Cbriil,  is  inward  Rightcoufnefs  and  Ho& 
#£/>,and  the  Mind  redeemed  from  the  Vanities,  Lujh, 
and  Iniquities  of  this   World 5  and  a  gathering  or 
Company,  made  up  of  fuch  Members,  makes  a  Church. 
Where  this  is  loft,  the  Title  is  lolt  ^  and  fo  the  true 
Seed,  to  which  the  Promife  is,  and  to  whicrf  the  In- 
heritance is  due,  becomes  extinguiihed  in  them, and 
they  become  dead  as  to  it  j  and  fo  it  retires,  and 
devolves  it  felf  again  into  Chiift,  who  is  the  Righ- 
teous Heir  of  Life  5  and  he  gives  the  Title  and  true 
Right  again  immediately,  to  whom  it  pleafeth  him, 
even  to  as  many  as  being  turned  to  hlsfure  Light  \\\ 
their  Confciences,  come  again  to  walk  in  his  Righteous 
and  Innocent  Life,   and  ib  become  true  Members  of 
his   Body,   which  is  the  Church.     So  the  Authority, 
Power  and  Hcirfhip  is  not  annexed  to  Perfons,  as 
they  bear  the  bare  Names  or  retain  a  Form,  hold- 
ing the  meer  Shell  or  Shadow  of  Cbriflanlty :  Buc 
the  Promife  is  to  Cbrifl,  and  to  the  Seed  in  whom 
the   Authority   is  inherent,  and   in  as  many  as  are 
one   with   him,  and  united  unto  him  by  Purity  and 
Holinefs,  and  by  the  inward  Renovation  and  Re* 
generation  of  thdl  Minds. 

U  Mor* 


29Q PROPOSITION    X. 

Moreover,  this  pretended  SucceJJion  is  contrary  to 
Scripture-definitions,  and  the  Nature  of  the  Church 
of  Chrift,   and  of  the  true  Members.    For  firfl  $ 
The  Church  is  the  Houfe  of  God,  the  Pil/ar  and  Ground 
T         of  Truth,  1  Tim.  3-  i>.     But   according  to  this  Do- 
The  Houfe  clrine,  the  Houfe  of  God  is  a  polluted  Neft  of  all 
of  God  is    forts  of  Wickednefs   and  Abominations,  made  up  of 
NeQi'V*  the  molt  ugly,  defiled  and  perverfe  Stones  that  are 
jdtbelfinor  *m  the  Earth  -,  were   the   Devil  rules  in  all  manner 
fbetrfan    of  Unrighreoufnefs.     For   fo  our  Adverfaries  con- 
fr*P-  fefs,   and  Hiltory   informs,  the  Church  of  Rome  to 

have  been,  as  fome  of  their  Hiflorians  acknowledge, 
and  if  that  be  truly  the  Houfe  of  God,  what  may  we 
call  the  Houfe  of  Satan?  Or  may  we  call  it  therefore 
the  Houfe  of  God,notwithftanding  all  this  Impiety, 
becaufe  they  had  a  bare  Form,  and  that  vitiated 
many  waysalfo-,  and  becaufe  they  Pretended  to  the 
name  of 'Chrijii 'unity,  tho'  they  were  Antichriftian^ 
Devilijh  and  Atheiftical  in  their  whole  Practice  and 
Spirir,  and  alfo  many  of  their  Principles  ?  Would 
not  this  infer  yet  a  greater  Abfurdity,  as  if  they 
had  been  fomething  to  be  accounted  of,  becaufe  of 
their  Hypocrify  and  Deceit,  and  falfe  Pretences  ? 
Whereas  the  Scripture  looks  upon  that  as  an  Ag- 
gravation of  Guilt,  and  calls  it  BUfpbemy,  Rev.  2.9, 
Of  two  wicked  Men,  he  is  moil:  to  be  abhorred, 
who  covereth  his  Wickednefs  with  a  vain  Pretence 
of  God  and  Righteoufnefs  :  Even  fo  thefe  abomina- 
ble Beafls,  andjearful.Monflers,\vho\ookupon  them- 
felves  to  beBifhopsinthe  ApoItateChurch,  were  ne- 
ver a  whit  the  better,  that  they  falily  pretended  to 
be  the  SucceiTors  of  the  Holy  Apoities  ^  iinlefs  to 
Lye  be  commendable,  and  that  Hypocrify  be  the 
way  to  Heaven.  Yea,  were  not  this  to  fall  into  that 
Evil  condemned  among  the  Jews,  Jer.  7.  4.  Trujl 
ye  not  in  lying  words,  faying,  the  Temple  of  the  herd, 
the  Temple  oj  the  Lord, theTemple  of  the  Lord  arc  thefe  \ 
i  'roughly  amend  your  ways,  &c.  as  iffuch  outward 
Names  and  Things  were  the  thing  the  Lord  regard- 
ed, 


: ~ * 

Of  the  Mini  fry.  291 


ed  and  not  isward  Holinefs  ?  Or  can  that  then  be 
the  Pillar  and  Ground  of  Truth,  which  is  the  very 
Sink  and  Pit  of  Wickednefs;  from  which  Ho  much 
Error,  Superftition,  Idolatry,  aud  All  Abomination 
fprings  ?  Can  there  be  any  thing  more  contrary  bo^i 
to  Scripture  and  Reafon  ? 

Secondly^  The  Church  is  defined  to  be  the  Kingdom      2. 
of  the  dear  Son  of  God,  into  which  the  Saints  are  tran-  g^JJJ? 
Jlated  5  being  delivered,  from-  the  Power  of  Darknefs.  It  Bodv'  «a- 
is  called  the  Body  of  Chrift,  which  from  him  by  Joynts  dcfiled- 
and  Bands  having  nourifhment  miniUred,and  hint  toge- 
ther, increafeth  with  the  Increafe  of  God,  Col.  2.   19. 
But  can  fuch  Members,   fuch  a  Gathering,  as  we 
have  demonftrated    that  Church   and  Members  to 
be,  among  whom  they  alledge  their  pretended  Au- 
thority to  have  been  preferved,  and  through  which 
they  derive  their  Call  5  can  fuch,  I  fay,  be  the  Body 
of  Chrift,  or  Members  thereof?  Or  is  Chrilt  the 
Head  of  fuch  a   corrupt,    dead,  dark,  Abominable 
itinking  Carcafe  >  If  fo,  then  might  we  not  as  well 
affirm  againft  the  Apoftle,  2  Cor.  6.  14.  That  Righte- 
cufnefshathfellowjlnpwith  Unrighteoufnefs,that  Light  f^ip 
hath  communion  with  Darknefs,  that  Chrift  hath  concord  hathChrm 
with   Belial,  that  a  Believer   bath  part    with  an  Infilel,  withBc'l*n 
and  that  the  Temple  of  God  hath  agreement  with  Idols  ? 
Moreover,  no  Man  is  called  the  Temple  of  God,  nor 
of  the  Holy  Ghoft,  but  as  his  VeiTei  is  purified,  and 
fo   he  futed   aad  prepared   for  God  to  dwell  in  : 
And    many,  thus  fitted  by  Chrift,  become  his  Body, 
in  and  among  whom  he  dwells  and  walks  •,  accord- 
ing  as  it    is  written,    J  will  dwell  In  them,  and  walk 
in  them,  and  I  will  be  their  God,  and  theyjhall  be  my 
People.    It  is  therefore  that    we   may   become   the 
Temple  of  Chrift,  and  People  of  God,  that  the  Apo- 
ftle in  the   following  Verfe  exhorts,  faying  out  of 
the    Prophet,  Wherefore  come  out  from  among  them, 
und  be  ye  fcpcrate,  faith  the  Lord^  and  touch  not  the 
uncle  An  thing,   and  I  will  receive  you,  and  I  will  be  a 
Father  unto  you,  andyefnallbe  my  Sons  and  Daughters-, 

U  2  faith 


2Q2  PROPOSITION    X. 

„  faith  the  Lord  Almighty.     But  to  what   purpofe  is 
all  this  Exhortation  ?  And  why  fhould  we  feparate 
from    the  Unclean,  if  a  meer  oucward  ProfeiTion 
and  Name  be  enough  to   make  the  true  Church, 
and  if  the  Unclean   and   Polluted  were  both    the 
Church  and  lawful  Succeffors  of  the  Apoftles,  in- 
heriting  their   Authority,   and    tranfmitting  it  to 
others?    Yea,   how   can  the  Church  be  the  King- 
dom    of    the    Son  of  God,   as    contra-diftinguifhed 
from    the  Kingdom  and  Power  of  Darknefi?     And 
what   need,  yea,   what   poflibility  of  being  Tran- 
flated  out  of  the  one  into  the  other,  if  thofe  that 
make   up  the  Kingdom  and  Power  of  Darknefs,  be 
real  Members  of  the  true  Church  of  Chrift  ^  and 
not  limply   Members   only,  but   the   very    Paftors 
and  Teachers  of  it  ?     But  how  do  they  increafe  in 
the  Increafe  of  God  and  receive  Spiritual  Nourifhment 
from  Chritt   the  Head,  that  are  Enemies  of  him  in 
their  Hearts,  by  wicked   works,  and  openly  go  in- 
to Perdition  >    Verily,  as  no  Metaphyseal  and  Nice 
Dilttn&ions,  ( that  tho'  they  were  practically,  as 
to  their  own  private  States,  Enemies  to  God  and 
left's  fri-  Chrilt,  and  fo   Servants  of  Satan  \  yet  they  were, 
wiovsvl  by  virtue  of  their  Office,  Members  and  Mini fters 
LrninVu0^  the'Church,  and  fo  able  to  tranfmit  the  Sue- 
ceffion  )   I  fay,  as  fuch  invented  and  frivolous  Di- 
^AndVurn-  fti.ri&ions   will   not  pleafe  the  Lord  God,  neither 
l^rs  of   '  will  he  be  deluded  by  fuch,  nor  make  up  the  glo- 
a'oSr*   riovs  Body  of  his  Church  with  fuch  meer  outfide 
y  Hypocritical  Shews,  nor  be  beholden  to  fuch  paint- 

ed Sepulchres,  for  to  be  Members  of  his  Body, 
which  is  found,  pure  and  undefiled  ^  and  therefore 
he  needs  not  fuch  falfe  and  corrupt  Members  to 
irake  up  the  defects  of  it :  So  neither  will  fuch 
Diitinctions  fatisfie  truly  Tender  and  Chriftian 
Cfonfciences  $  efpeciilly  confidering,  the  Apoltle 
is  fo  far  from  defiring  us  to  regard  that,  as  that 
We  are  expnlly  commanded,  to  turn  away  from  fuch 
as  have  a  Form  of  '  Qodlinefs ,  but  deny  the  Power  of  it.. 

For 


Of  the  Miniflry.  293 

For   we  may  well  Object  agiinft  thefe   as  the  Poor 
Man  did  againlt  the  Proud   Prelate  that  Went  a-  TheAnfaet 
bout  to  cover  his  vain  and  unchrlt  an  like  Sumptu-  Kulttck^ 
oufnefs,  by  d:ttiniguifhing,  that  it  was  not  as  Bifhop,  a  proud 
but  as  Prince  be  had  all  that  Splendor  :  To  which  the  Prelate* 
poor  Raltick  wifely  i>  faid  to  have  anfwered  ^  When 
the  Prince  goetb  to  Hell,   wbatjball  become  of  the  Pre- 
la:c  ?    And  indeed  this  were  to  fupprfe  the  Body  of 
Chrift  to  be  detective,  and  that  to   fill  up  thefe  de- 
fective '  places,    he  puts  counterfeit  and  dead  fluff, 
inftead   of  real  Living  Members  \  like  fuch  as  lofe 
their  Fyes,  Arms,  or  Lgs,  who  make  counterfeit  ones 
of  Timber   or  Glafs  inliead  of  them.    But  we  can- 
not think  fo  of  Chrift  5  neither  can  we  believe,  tor 
the  Reafbns  ab*ve  adduced,    that   either  yi  e  are  to 
account,  or  thar   Quilt  doth   account,  any  M  in  or 
Men  a  whit  the  more   Members    of  his  B  dv,  be- 
caufe,  tbo'  they  be  re.illy   wickei,  they  hypocrui- 
cally   and  'decdrfully  cloa-h    them f elves  with  his 
Name  prerendcd   to    it  \  for  this  is  contrary  to  his 
own  D  £1  ine,   where  he  faith  exprdly,  fohn  15. 
I,  2,  3,  4,  >-,  6,&c.    That^/i  the  Vine,  andbisDifci- 
ples  are  the  Branches  •,  that  except  they  abide  inhim,  they 
cann  t  bear  fruity  and.  Ij  they  be  unfrutjul,  tbeyfhall 
be  caft  forth  as  a    Branch,  and  wither.     Now  1  l'up- 
pofe  thefe  cut  and  withered  Branches,  are  no  more  'fjf^t^i 
true  Branches,  nor  Members  ot  the  Vine-,  they  can  draw  no 
no   more  draw  Sap  nor  Nourifhment  trorn  i%afer^ \:i}?tT}0 
that  they  are  cut  off,  and  fo  have  no  more  Virtue,  kasnl  Lift 
Sap  nor  Life:  What   have  they   then  to  Boa It  or  w?*np*% 
Glory  of  any  Authoriry,  feeing  they  want  that  Life, 
Virtue  and  Nourifhment,  from  which  all  Authority 
comes?  So   fuch  Members  of  Chrift  as  are  become 
dead  to  him   through   Unri^hteoufnefs,  and  fo  de- 
rive no   more>yirtue  nor  Life   from  him,  are  cut 
off  by  their  Sins,   and   wither,  and  have  no  more 
any   true  or   real  Authority ^  and  their  boalting  of 
any,  is  but  an  Aggravation  of  their  Iniquity  by  hy- 
pocrifie  and  deceit.    But  further,  would  not  this 

U  3  make 


^ 


7     294  PROPOSITION    X. 

make  Chrift's  Body  a  meer  fhadow  and  phantafm  > 
Yea,   would   it  not  make  him  the  Head  of  a  life- 
lefs,  rotten,   itinking  Carcafe,    having   only  fome 
little  outward  falfe  fhew,  while  inwardly  full  of 
AU-^z  rottennefs   and  dirt?     And  what  a  Monlter  would 
Head  upon  xhsfe  Men  make  of  Chrift's  Body,  by  aligning  it 
Body!J,atiL  real,' pure,  living,  quick  Head,  full  of  Vertue  and 
'Monftir  Life  5,  and  yet  tied  to  fuch  a  dead  lifelefs  Body,  as 
*oM  that  we  have  already  defcribed  theft  Members  to  be, 
which    they  alledge  to  have  been  the  Church  of 
Chrilt  ?      Again,  The  Members  of  the  Church  of 
Chrifc  are  fpecified  by  this  Definition,   to  wit,  as 
being  the  Janthjiel  in  Chrijl  Jefus,  i  Cor.  i.  2.     But 
this  Notion  of  fucceflion  fuppofeth  not  only  fome 
Unfanffified  Members  to  be  of  the  Church  of  Chrift, 
but  even  the  whole  to  coniilt  of  Unfan&ified  Mem- 
bers 5  yea,  that  fuch  as  were  profeiTed  Necromancers, 
and  open  Servants  of  Satan,  were  the  true  SuccelTors 
Life  of  V  of  the  Apoftles,  and  in  whom   the  Apoftolick  Au- 
tMdt£i.+    thority   refided,   thefe  being  the  Veflels,    through 
tfs$yeh%  whom   this  Succeffion  is  tranfmited  5   tho'manyof 
3.  otBoni-  them,  as  all  Proteitants,  and  alfo  fome  Papifts  con- 
%?Ccph%°{  &&>  attained  thefe  Offices  in  the  (  fo  called  )  Church 
ofjoan'%.  not  only  by  fuch  means  as  Simon  Magus  fought  it  ♦, 
thnus  a»#  hut  by  much  worfe,  even  by  Witchcraft,  Murther, 
notations'  Traditions,  Money   and  Treachery,  which  Platina 
l^mJn[%  himfelf  confeiTeth  *  of  divers  Bifhops  of  Rome. 
iopf!):^      §.  XI.    Bur  fuch  as  Objecl  not  this  Succeffion  of 
wards  the  tjie  Church  (which  yet  molt  Proteitants  begin  now 
to  do  )  diltinguifh  in  this  matter,  affirming,  That  in 
a  great    Apoflafie,  fuch   as   was  that  of  the  Church  of 
Rome,  God  may  rafe  up  fome  fwgularly  by  his  Spirir, 
who  from  the  TeHimony  0)  the  Scriptures,  perceiving  the 
Errors  into  which  fuch  as  bear  the  name  oj  Chriltians 
are} alien,  may  inSruS  and  teach  them  ^  and  then  be- 
came Authorized  by  we  People's  joy ning  with,  and  ac- 
cepting of  their    jWmijhy  only.     Molt  of  them  alfo 
will  affirm,  That  the  Spirit  herein  is  fubjefiive,  and 
not  objective. 

But 


Of  the   Ministry.  29? 

But  they  fay,  That  where  a  Church  is  Reformed,  Object, 
(  fuch  as  they  pretend  the  Proteltant-Churchesare) 
there  an  ordinary,  orderly  Call  is  necejfary  \  and  that  of 
the  Spirit,  as  extraordinary,  is  not  to  be  fought  after  : 
Alledging,  That  Res  aliter  fc  habet  in  Ecelefia  Confli- 
tuenda,  quam  in  Ec  cleft  a  Conflituta  \  that  is,  There  is 
a  difference  in  the Conflituting  of  a  Church,  and  after  it 
is  Constituted. 

I  anfwer  j  This  Objection  as  to  us  faith  nothing  5  Anfw. 
feeing  weaccufe,  and  are  ready  from  the  Scriptures  - 
to  prove  the  Proteitants  guilty  of  grofs  Errors,  and  a  diflr- 
needing  Reformation,  as   well  as  they  did,  and  do  l^twlfn' 
the  Papilts  5  and  therefore  we  may  juftly  lay  claim,  a  tonptu- 
if  we  would,   to  the  fame  Extraordinary  Call,  ha-  '%$¥"/£ 
ving  the  fame  Realon  for  it,  and  as  good  evidence  confiituud 
to  prove  ours,  as  they  had  for  theirs.     As  for  that 
Maxim,  viz.  That  the  Cafe  is  different  in  a  conflituting 
Church,  and  a  Church  conflituted,  I  do  not  deny  it  \ 
and  therefore  there  may  be  a  greater   meafure  of 
Power  required  to  the  one,  than   to  the  other  \ 
and  God  in  his  Wifdom  diftributes  the  fame  as  he 
fees  meet.    But  that  the  fame  Immediate  AiTiHance 
of  the  Spirit  is  not  neceflary  for  Minifters   in  a 
Gathered    Church,  as  well  as  in  Gathering  One, 
I  fee  no  folid  Reafon  alledged  for  it.    For  fure 
Chriit's  Promife  was,  To  be  with  his  Children  to  the 
end  of  the  Worlds  and  they  need  him  no  lefs  to  pre- 
ferve  and  guide  his  Church   and  Children,  than  to 
gather  and  beget  them.  Nature  taught  the  Gentiles  • 
this  Maxim, 

Non  minor  e$l  Virtus,  quam  quderere,  part  a,  tueri. 
Englifhed  thus, 

For  to  Defend  what  ye  attain, 
Requires  no  lefs  Strength  than  to  gain. 
For  it  is  by  this  Inward  and  Immediate  Operation 
of  the  Spirit  (  which  Chrill  hath  promifed  to  lead 
his  Children  with  into  all  Truth,  and  to  teach  them 
all  things  )  that  Chriftians  are  to  be  led  in  ail  iteps 
(  as  well  Uit  as  firft  )  which  relates  to  God's  Glory 

U  4  and 


296  PROPOSITION     X. 


and  their  own  Salvation  ^  as  we  have  heretofore 
fuffici.ntly  proved,  and    therefore   need   not  now 
3ris  a  Ve-  repeat  it.     And  truly  this  Device  of  Sacan,  whereby 
™t> /?/$*- ne  has  got  People  to  put  the  Immediare  Guidings 
Mjir^amd  Leadings  of  God's   Spirit,   as   an    extraordi- 
Spint's      nary  thing,  afar  off,  which  their  Fore  Fathers  had, 
fa^rffo    but   which  they  now  are  neither  to  wait  for,  nor 
jorm,r      expect,   is  a  grear  caufe  of  the  growing  Apoftafie 
*im5,       upon  the  many  gathered    Churches 5  and   is   one 
great    Reafon   why    a  dry,   dead,   barren,    iifelefs, 
fpiritlefs  -Mtniftry,  which  leavens  the, People  into 
the  fame  Death,  doth  fo  much  abound,  and  is  fo 
much  overfpreading  even  the ProteftantNations,that 
their  Preachings  and  Worfhips,  as   well  as  whole 
Converfation,  is  not  to  be  difcerned  from  Papifts,  by 
any  frefh  living  Zeal,  or  lively  Power  of  the  Spirit 
accompanying  it  5   but  meerly  by  the  difference  of 
fome  Notions  and  Opinions, 
Dbjeft,       §•  XII.     Some  unwife  and  unwary  Proteltants  do 
fometimes  ObjecT:  to  us,  That  if  we  have  f neb  an  Im- 
mediate Call,  as  we  lay  claim  tot  we  ought  to  confirm  it 
by  Miracles. 
hnjv>%        But  this  being  an  Objection  once  and  again  ob- 
jected to  the  PrimitiveProteflants  by  the  Papifts,  we 
Whethef     need  but  in  fhort   return   the  Anfwer  to  it,  that 
jj'^i,  they  did  to  the  Papifts 5  to  wit,  That  we  need  not 
Miracles,  becaufe  we  preach  no  new  Gofpel,  but  that 
vohict)  Is  already  confirmed  by  all  the  Miracles  of  Chrijt 
•'ao-  and  his  Ape  flies  5   and  that  we  coffer  nothing,  but  that 
S^/pro^"  uhicb  zee  are  ready  and  able  to  confirm  by  the  Teilimony 
s  iti  of  the  Scriptures,  which  both  already  acknowledge  to  be 
true:  And  that  John  the  Baptlft,   and  divers  of  the 
Prophets  did  none,  that  we  here  of,  and  yet  were 
both  Immediately  and  Extraordinarily  ihit.    This 
is  the  common  FroteUant  Anfwer ,  therefore  may 
fuffice  in  this  place-,  though,  if  need  were,  I  could 
fay  more  to  this  purpofe,  but  thgt  I  ftudy  Bre- 
vity, 

§.  XIIL 


Of  the   Miniftry.  297 

§.  XiH.  There  is  alfo  another  fort  of  Proteliants, 
to  wic,  the  Englijh  Independents,  who  differing  from  The  confi*. 
the  Calvinifticdl  Pre  bytcrians,  and  denying  the  Ne  J^ilX 
ceffity  of  this  Succeflion,  or    the  Authority  <  f  any  pmdent 
National  Church, take  another  way  *  affirming,  That clmrch- 
fuch  as  have  the  benefit  0)  the  Scriptures,  any  Company 
of  People,  agreeing  m  the  Principles  of  Truth,  as  they 
find  them  there  declared,   may  con  flit  ate  among  them- 
f elves  a  Church,   without  the  Authority  of  any  other  $ 
and    may  choofe  to  the  mf elves  a  Paltor    ubb  by   the 
Church  thus  conllitute  andconjenting,  is  Authorized -, 
requiring  only   the   AfTiliance  and    Concurrence  of 
the  Paftors  of  the  Neighbouring  Churches,  (if  any 
be,)  not  fo  much  as  abfolutely  neceflTary  to   Autho- 
rize, as  decent  for  Orders  fake.     Alio  they  go  fo 
far,  as  to  affirm,  That  in  a  Church  fo  conftitute,  any 
gifted'  Brother  (  as  they  call   them)  ij  he  find  him-  Gifted  Br* 
felf  qualified  thereto,   may  inflrulf,  exhort,  and  preach  *&***- 
in  /fo  Church  ;  /fo1  as  not  having  the   Paitoral  Of- 
fice, be  cannot  adminifler  that  they  call  their  Sera- 
ments. 

To  this  I  anfwer,  That  this  was  a  good  ft ep  out 
of  the  Babylonifh  Darknefs,  and  no  doubt  did  pro- 
ceed from  a  real  Difcovery  of  the  Truth,  and  from 
the  fenfe  of  a  great  Abufe  of  the  promiscuous  Na- 
tional Gatherings.  Alfo  this  Preaching  of  the  Gifted 
Bretheren  (  as  rhey  called  them  )  did  proceed  at  firlf 
from  certain  lively  Touches  and  Moving  s  of  the  Spirit 
of  God  upon  many:  But  (alas  ! )  becaufe  they  went 
not  forward,  that  is  much  decayed  among  them  5  their  upt 
and  the  Motions  of  God's  Spirit  begin  to  be  denied  *ndD«<i£. 
and  rejected  among  them  now,  as  much  as  by 
others. 

But  as  to  their  pretended  Call  from  the  Scripture,  I  TktSmf. 
,- anfwer:    The    Scripture    gives    a  meer   IJeclara- Jj^ }}" 
tion  of  true   things,  but  no  Call  to  particular  Per-  p'rfons  in* 
fons  \  fo  t'hat  tho'  I  believe  the  things  there  written  diyi(i*"f' 
to   be  true,   and  deny  the  Errors  which  1  find  there 
teftlfied  agiinft  >  yet    as    to  thoft  things,  which 

may 


/298  PROPOSITION     X. 

may  be  my  particular  Duty,  I  am  ltill  to  feek  •,  and 
therefore  I  can  never  be  refolved  in  the  Scripture, 
whether  I  (fuch  a  one  by  name)  ought  to  be  a  Mini- 
fler  ?  And  for  the  refolving  this  Doubt,  I  mult  needs 
recur  to  the  Inward  and  Immediate  Teftimony  of 
the  Spirit ;  as  in  the  Propofition  concerning  the 
Scriptures  more  at  large  is  (hewn. 

§.  XIV.     From  all  this  then  we  do  firmly  con- 
clude, that  not  only  in  a  general  Apoftafie  it  is 
needful,  Men  be  extraordinarily  Called,  and  raifed 
up  by  the  Spirit  of  God  ^  but  that  even  when  fe- 
veral  Aifemblies  or  Churches  are  gathered  by  the 
Power   or.  God,   (not  only  into  the  Belief  of  the 
Principles  of  Truth,  fo  as  to  deny  Errors  and  He- 
refies,   but  alfo  into  the  Life,  Spirit  and  Power  of 
Chriftianity,   fo  as    to   be  the  Body  and  Houfe   of 
Chrift  indeed,  and  a  fit  Spoufe  for  him  )  that  he 
who  gathers  them,  doth  alfo,  for  the  preferving 
True  Mini-  them  in  a  lively,  frefh  and  powerful    Condition, 
^fficathnV  raife  UP>  ancl  m°ve  among  them  by  the  inward  im- 
c*u  and'  mediate  Operation  of  his  own  Spirit,  Minifters  and 
7uU'        Teachers,  to  inltru£t,  and  teach,  and  watch   over 
them  :  Who  being  thus  called,  are  manifeft  in  the 
Hearts  of  their  Brethren,  and  their  Call  is  thus  ve- 
rified in  them*,  who,  by  the  feeling  of  that  Life  and 
Power  that  pafleth  through  them,  being  inwardly 
builded  up  by  them  daily  in  the  mofl  holy  Faith,  be- 
come the  Seals  of  their  Apojilejfjip.    And  this  is  an- 
fwerableto  another  Saying  of  the  fame  ApoftleP^a/, 
2  Cor.  i  3.  3.  Since  ye  feek  a  proof  of  Cbrljfs /peaking  in 
f»e7  which  to  you- wards  is  not  weak,  but  is  mighty  in  you. 
Their  lay- So  this  is  that  which  gives  a  true/ubjiantial Call  and 
hands"*    T'tte  to  a  Mintfter,  whereby  he  is  a  real  Succeflbr  of 
wu,jt0.    the  Vertue,  Life  and  Power  that  was  in  theApoftles, 
ma*t*      and  not  of  the  bare  Name  :  And  to  fuch  Minifters, 
keeping  the  we  think  the  outward  Ceremony  of  Ordination,  or 
^mjTtlt  hywg  on  of  Hands,  not  neceffary  j  neither  can  we 
Subiiancs    fee  the  ufe  of  it :  Seeing  our  Adverfaries,  who  ufe 
P "«***»*' \t7  acknowledge,  that  the  Vertue   and   Power  of 

com- 


Of  the   Miniflry,  299 


communicating  the  Holy  Ghoft  by  it,  is  ceafed  among 
them.  And  is  it  nor  then  foolilh  and  ridiculous  for 
them,  by  an  apijl)  Imitation,  to  keep  up  the  Shadow, 
when  the  Subli  mce  is  wanting  ?  And  may  not  they, 
by  the  fame  Rule,  where  they  fee  Blind  and  Lame 
Men,  in  imitation  of  Chrift  and  his  Apoftles,  bid 
them/^and  walk?  Yea,  is  it  not  in  them  a  mocking 
of  God  and  Men,  to  put  on  their  hands,  and  b  d 
Men  Receive  the  holy  Ghoft,  while  they  believe  the 
thing  impoflible,  and  confefs  that  that  Ceremony  hath 
no  real  effect?  Having  thus  far  fpoken  of  the  Call% 
I  (hall  proceed  next  to  treat  of  the  Qualifications  and 
Work  of  a  true  Minifter.  r\     ft  TI 

§.  XV.  As  I  have  placed  the  true  Call  of  a  Mini-  ^ueiTai 
Iter  in  the  Motion  of  this  Holy  Spirit  \  fois  the  Power, 
Lije  and  Vertue  thereof,  and  the  pure  Grace  oj  God  ™Z$£% 
that  comes   therefrom,  the  chief  and  moft  neceffary  *  Minuter. 
Qualification-,    without   which   he  can  no  ways  per- 
form   his  Duty,   neither   acceptably  to  God,   nor 
beneficially  to  Men.     Our  Adverfaries  in  this  cafe  Phiiofophy 
affirm,  that  three  things  go  to  the   making  up  of  a  givStv0'1 
Minifter,  viz.  1.  Natural  Parts,  that  he  be  not  a  fool,  wuujer 
2.    Acquired  Parts,  that    he   be  learned  in  the  Lan-  £**'£ 
guages,  in^Philofophy  and  School-Divinity.     3.  The  h'lnihry, 
Grace  of  God, 

The  two  firfi  they  reckon  neceffary  to  the  being 
of  a  Minifter,  fo  as  a  Man  cannot  be  one  without 
them  5  the  third  they  fay  goeth  to  the  well-being  of 
one,  but  not  to  the  being  5  fo  that  a  Man  may  truly 
be  a  lawful  Minifter  without  it,  and  ought  to  be 
heared  and  received  as  fuch.  But  we  (  fuppofing  a 
Natural  Capacity,  that  one  be  not  an  Idiot )  judgs 
the  Grace  of  God  indifpenfibly  neceffary  to  the  ve- 
ry being  of  a  Minifter,  as  that  without  which  any 
can  neither  be  a  true,  nor  lawful,  nor  good  Minifter, 
As  for  LetterLeamingyWQ  judge  it  not  fo  much  ne- 
ceffary to  the  well-being  of  one,  tho'  accidentally 
fometimes  in  certain  refpefls  it  may  concur, but  more 
frequently  ir  is  hurtful  than  helpful  ;  as  appeared 

ia 


hco  PROPOSITION     X. 

in  the  Example  of  Tauter  us,  who  being  a  Learned 
ITr^uT  ^3n'  an(i  who  cou*d  make  an  Eloquent  Preaching, 
theLe amed  needed   neverthelefs  to  be  inftrucl^d  in  the  way  of 
Tmierus.    the  Lord  by  a  poor  Laick.    I  fhall  firft  fpeak  of  the 
neceffity  of  Grace,^  and  then  proceed   to  lay  fome- 
th'uig  of  that  Literature  which  they  judge  fo  need- 
ful. 
Proof  1.       Firft  then,  as  we  faid  in  the  Call,  fo  may  we  mnch 
more  here.    If  the  Grace  of  God  be  aneceiTary  Qua- 
lification to  make  one  a  true  Cbriftian,  it  mult  be  a 
Qualification  much   more  neceffary  to  conlti  ute  a 
true  Minijier  oiChriJiianity.     That  Grace  is  necefla- 
ly   to   make  up  a  true  Chnflian,  I  think  will  not  be 
God'sGrace  queftioned  $  iince  it  is  by  Grace  we  are  fated,  Eph.  2. 
Alone  doth  %m   jt  *1S  tne  Grace  of  God  that  teacbetb  us  to  deny  Un- 
'tlue'Tnd*  god/inefs,  and  the  Lufts  of  this  World,  and  to  live  God- 
kvrfui       lily  and  Righteoufiy,  Tit.  2.11.   Yta  Chrilt  faith  ex- 
^•t"il  preily,  That  without  him  we  can  do  nothing,  John  1  > .  ?. 

and  the  way  whereby  Chrilt  helpeth,  a  iifteth,  and 
worketh  with  us,  is  by  h\s  Grace  :  Hence  he  faith  to 
Taul,  My  Grace  is  Sufficient  for  thee.     A  Chriftian 
without  Grace,  is  indeed  no  Chriltian,  but  an  Hy- 
pocrite,  and  a   falfe    Pretender.     Then    1  fay,  // 
.    i  (grace  be  neceffary  to  a  private  ChnUian,]ar  more  to  a 
Teacher  among  Chrijiians,  who  mufl  be  as  a  Father  and 
Inllrutlor  of  others  -feeing  this  Dignity  is  be  flowed  upon 
fitch  as  have  attained  a  greater  Meafure   than  their 
Brethren.     Even  Nature  it  Jeff  may  teach  us,  that 
there  is  more  required  in  a  Teacher ',  than  rn  thofe  that 
are  Taught  •,   and  that  the  Mailer  muji  be  above  and 
he} ore  the  Scholar,  in  th.it  Art  or  Science  which  he  teach- 
*'  Trcofli.  et  h  others.   Since  then  Chriflianity  cannot  be  truly  enjoy- 
Who  fiM    €&->  neither  any  Man  denominated  a  Chrifllan  without 
mufiOe  a   the  true  Grace  of 'Goi,therejore  neither  can  any  Man  be 
*TlbdYf  a  true  and /awful  Teacher  of  Chnflian ity  without  it. 
andtben        *Seconity\  No  Man  can  beaMiniiterof  theChurch 
S^TaU  ^ Chrift,  which  is  his  B)dy,  unlefs  he  be*  a  Member 
rlrtJ*''  of  the  Body,z~*  receive  of  the  Venue  and  Life  of 

from  the       ^     fj^ 

h(ad'  But 


Of  the  Mimflry.  301 


But  he  that  hath  not  true  Grace,  can  neither  be  a 
Member  of  the  Body,  neither  receive  of  that  Life 
and  Nourifhment  which  comes  from  the  head: 

Therefore  far  lefs  can  he  be  a  Miniiter  to  Edific 
the  Body. 

That  he  cannot  be  a  Minifter,  who  is  not  a  Mem- 
ber, is  evident  $  becaufe  who  is  not  a  Member,  is 
fhut  out  and  cut  off,  and  hath  no  place  in  the  Body  , 
whereas  the  Miniiters  are  counted  among  the  moft 
eminent  Members  of  the  Body :  Bur  no  Man  can  be 
a  Member,  unlefs  he  receive  of  the  Virtue,  Life  and 
Nourifhment  of  the  Head:  For  the  Members  that 
receive  not  this  Life  and  Nourifhment,  Decay  and 
Wither,  and  then  are  cut  off.  And  that  every  true 
Member  doth  thus  receive  Nourifhment  and  Life 
from  the  Head,  the  Apoltle  exprefly  affirmeth,  Eph. 
4.  16.  From  whom  ibe  'whole  Body  be  in g  fitly  joy  ned  to- 
gether, and  compatled  by  that  which  every  joynt  Juppli- 
eth,  according  to  the  effectual  working  in  the  meafureof 
every  part,  makes  increafe  of  'the  Body,  unto  the  Edify- 
ing of  it/elf  in  Love.  Now  this  that  thus  is  com- 
municated, and  which  thus  uniteth  the  whole,  is  no 
other  than  the  Grace  ofGod  •,  and  therefore  the  Apo- 
ftle  in  the  fame  Chapter,  ver.  7.  faith,  But  unto  every 
one  of  us  is  given  Grace  according  to  the  meajure  of  the 
Gift  of  Cbritt  •,  and  verf.  11.  he  (heweth  how  that 
by  this  Grace  and  Gift,  both  Apoflles,  Prophets,  Evan- 
ge lifts,  Faflors  and  Teachers,  are  given  for  the  Work 
of  the  Mini  fir y,  and  Edifying  of  the  Body  of Cbritt. 
And  certainly  then,  no  Man  deftitute  of  Grace,  is 
fit  for  this  Work,  feeing  that  all  that  Chrilf  gives, 
are  fo  qualified  5  and  thefe  that  are  not  fo  qualified, 
are  not  given,  nor  fent  of  Chrift;  are  not  to  be 
heard  nor  received,  nor  acknowledged  as  Mini- 
fters  of  the  Gofpel  5  becaufe  his  Sheep  neither  ought,  The  shee? 
nor  will  hear  the  Voice  of  a  Stranger.  This  is  alfo  fjfc 
clear  from  1  Cor.  12.  throughout-,  for  the  Apo- «£**  *•* 
file  in  that  Chapter,  treating  of  the  diverfity  of  Z'ts"!*- 
Gifts,  and  Members  of  the  Body,  fhewuh  how  by  imyu* 

the 


402  PROPOSITION    X. 


the  working  of  the  fameSpirit  in  differentManifeltati- 
onsorMeafures,in  the  feverai  Members  of  the  Body, 
the  whole  Body  is  edifyed  $  faying,  Verfe  1 3.  That  we 
are  all  baptized  by  the  One  Spirit ,  Into  one  Body  •,  and 
then  Verfe  28.  he  numbers  up  the  feverai  Difpen- 
fations  thereof,  which  by  God  are  fet  in  the  Church 
through  the  various  working  of  his  Spirit,  for  the 
.Edification  of  the  whole.  Then,  if  there  be  no 
true  Member  of  the  Body,  which  is  not  thus  bap- 
tized by  this  Spirit,  neither  any  thing  that  work- 
eth  to  the  edifying  of  it,  but  according  to  a  Meafure 
of  Grace  received  from  the  Spirit  $  furely  without 
Grace  none  ought  to  be  admitted  to  work  or  la- 
bour in  the  Body  •,  becaufe  their  Labour  and  Work 
without  this  Grace  and  Spirit,  would  be  but  in- 
effectual. 

§.  XVI.     Thirdly  -,    That  this  Grace  and  Gift  is  a 
necejjary  Qualification  to  a  Minifter,   is  clear  from 
that  of  the  Apoftle  Feter>   1  Pet.  4.  10,  it.    As  eve- 
ry Man  bath  received  the  Gift,  even  Jo  ?nlnlfler  the 
fame  one  to  another ',  as  good  Stewards  oj  the  manifold 
Grace  of  God.     If  any  Man  f peak,  let  him  [peak  as  the 
Oracles  of  God  .•    If  any  Man  minifer,  let  htm  do  it 
as  0}  the  Ability  which  God  giveth  :    That  God  in  all 
things  may  be  glorified  through  Jefus  Chriji  h  to  whom 
77>e  mini'   be  Praife  and  Dominion  for  ever.  Amen.     From  which 
£*?  Tdf  n  aPPears>  That  thofe  that  minifter,  muft  minifter 
Gift' and    according  to  the  Gift  and  Grace  received  5   but  they 

vw  re~   r*iat  ^ave  not  ^uck  a  ^fr'   cannot  nrinifter  there- 
unto.    Secondly,    As  good  Stewards  of  the  manifold 
Good  stexv-  Grace  of  God".  But  how  can  a  Man  be  a  good  Stew- 

3?J!JPaF*r&  °f  that    Wnich  h£  hattl    not  ?     Can  ung°d" 

god's'*-    \y  Men,  that  are  not  gracious  themfelves,  be  good 

Gtw"*    Stewards  of  the  manifold  Grace  of  God?  And  there- 

\sthe  fore  in  the  following  Verfes  he  makes  an  cxclufivc 

Vjf  limitation   of  fuch,  that  are   not  thus  furnifhed* 

faying,  If  any  man  fpeaky  let  him  f peak  as  the  Or  a* 

mVd.       des  of  God;   and  if  any  man  minifter,  let  him  doit 

as  rj'tbe  Ability  that  God  glvetb:  Which  is  as  much 

as 


Of  the  Miniflry.  303 

as  if  he  had  faid,  They  that  cannot  thus  fpeak,  and 
thus  minifter,  ought  not  to  do  it : '  For  this  [  //] 
denotes  a  neceffary  Condition.  Now  what  this 
Ability  is,  is  manifeft  by  the  former  Words,  to  wit, 
the  Gift  received,  and  the  Grace  whereof  they  are 
Stewards  ^  as  by  the  immediate  Context  and  Depen- 
dency of  the  Words  doth  appear :  Neither  can  it 
be  under  flood  of  a  meer  natural  Ability,  becaufc 
Man  in  this  Condition  is  faid  not  to  know  the  things 
cj  God,  and  fo  he  cannot  minifter  them  to  others. 
And  the  following  words  fhew  this  alfo,  in  that 
he  immediately  fubjoineth,  That  God  in  all  things 
may  be  glorified:  But  furely  God  is  not  glorified, 
but  greatly  difhonoured,  when  natural  Men,  from 
their  meer  natural  Ability,  meddle  in  Spiritu- 
al Things,  which  they  neither  know  nor  under- 
ftand. 

Fourthly  5  That  Gface  is  a  moft  neceffary  Qjtalifi-  TroojVt 
cation  for  a  Minifter,  appears  by  thofe  Qualificati- 
ons,  which  the   Apoftie  exprefly  requires,  1  Tim. 
3.2.  Tit.  1.  &c.  where  he  faith,   A  Biflwp  muft  be 
Blamelefs,  Vigilant,  Sober,  of  good  Behaviour,  apt  to 
Teach,   Patient,  a   lover  of  good  Men  5   fuft,  iioly\ 
Temperate,  as  the  Steward  of  God,  holding  j aft  the 
faithful  Word,  as   he  hath  been  Taught.     Upon  the 
other   hand,   He  muft  neither  be  given  to  Wine,  nor 
a  Striker,   nor  Covetous,  nor  Proud,  nor  Self  willed, 
nor foon  Angry,    Now  I  ask,  If  it  be   not   impof-  *•  MS  * 
fible  that  a  Man  can  have  all  thefe  above-named  hwthtfi 
Vertues,  and  be  free  of  all  thefe  Evils,  without  ^^tJr€ 
the  Grace   of  God?    If  then  thefe  Vertues   (for  GraceV" 
the  producing   of  which   in  a  Man,  Grace  isab-God- 
folutely  neceffary )  be  neceiTary  to  make   a   true. 
Minilter  of  the  Church  of  Chrift,  according  to  the 
Apoftle's  Judgment^  furely  Grace  mult   be  necef- 
fary alfo. 

Concerning  this  thing  a  learned  Man,  and  well 
skilled  in  Antiquity,  about  the  time  of  the  Reforma- 
tion, writeth  thus-,  Whatfoever  is  done  in  the  Church, 

either 


ho4  PROPOSITION     X. 


either  for  Ornament  or  Edification  of  Religion,  whether 
Vern°d'jnt  in  c^00ftn^  Magiitrates,  or  inftituting  Minilfers  of  the 
In*  IL  JM  Church,  except  it  be  done  by  the  Miniltry  of  God's  Spi- 
vithout  the  W&bicb  is  as  it  were  the  Soul  of  theChurch,//  is  vain 
Mhilnnofand  wicked.  For  whoever  hath  not  been  called  by  the 
Gods  spi-  Spirit  of  God,  to  the  great  Office  of  God,  and  Dignity 

rit,  is  lain     r    ,       n,    n  ■  a  jit  ,    r 

*nd  wicked  °)  Apoftejmp,  as  Aaron  was,  and  bath  not  entered  in 
'  by  the  Door,  which  is  Chrift,  but  hath  other  ways  rfen 
in  the  Church  by  the  Window,  by  the  Favours  of  Men, 
&c.    truly  fuch  a  one  is  not  the  Vicar  oj  Chrift  and  his 
Who  is  Jn-  Apoftles,  but  a  Thiej  and  Robber,  and  the  Vicar  of  Ju- 
da«  ifcari-  das  Ifcariot,  and  Simon  the  Samaritan.     Hence  it  was 
*lsFlcari  jo  ftriilly  appointed,  concerning  the  EleOionof  Prelates 
(  which  fo/y  Dionifius  calls  Sacrament  of  Nomination) 
that  the  Bfhops  and  Apoftles,  whofhould  overfee  the  Ser- 
vice of  the  Church,  Jhould  be  men  of '  mofi  entire  Man- 
ners and  Life,  powerful  in  found  DoUrine,  to  give  a 
tus^iu-L   Reafon  for  all  things.     So  alfo  *  another,  about  the 
bertm  a-   fame  time,  wrireth  thus  \    Therefore  it  can  never  be? 
In  hYsBook  l'r!t  ty  ^e  Tor?gues->  or  Learning,  any  can  give  a  found 
concerning  Judgment  concerning  the  HolyScriptures//W  the  Truth 
*ietn%l  ofGod.     Laftly  (  faith  he  ;  the  Sheep  of  Chrift  feck  no- 
Toti£u*s*  thing  but  the  Voice  of  Chrift,  which  he  knoweth  by  the 
litVfPn-"  Holy* Spirit,  whereuith  he  is  filled:  He  regards  not 
fhecy         Learning,  Tongues,  or  any  outward  thing,  fo  as  there-. 
fS^  fore  to  believe  this  or  that  to  be   the  Voice  of  Chrift, 
iu6.de'  his  true  Shepherd ;  he  knoweth,  that  there  is  need  of 
flroT.c.24.  no  0j})er  thing,  but  the  Teftimony  of  the  Spirit  of 

God. 
Obj.  1.       §•  XVII.   Againft  this  abfoluteNeceflity  of  Grace, 
they  obieel,    That   if  all  Miniilers    had  the  fivvng 
Grace  of  God,  then  all  Mimfters  Jhould  befaved  5  fee- 
ing none  can  fall  away  from,  or  loje  Saving  Grace. 
Anfw.         ^ut  tn^  Objection  is  built  upon  a  filfe  Hypothecs, 
rmr.ly  -denied'  by  us  -,  and  we  have  in  the  former 
Proportion,  .concerning    Pe/feverance,   already  re- 
futed it. 
Obj.  2.       Secondly-,    It  may  be  obje£ted  to   us,   That  fifice 
m  affirm  thai  every  Man  bath  a  meafurc  of  true  and 

faving 


e- 

t 


JJ  the   Miniftry.  10$ 

faving  Grace,  there  needs  nofingular  Qualification  ei- 
ther to  a  Chrifiian,  or  Minifter  -,  for  feeing  every  Man 
bath  this  Grace,  then  no  Man  needs  forbear  to  be  a  Mi- 
nifter for  want  of  Grace. 

I  anfwer  5   We  have  above  (hewn,  that  there  is  Anfw. 
neceflary,  to  the  making  a  Minifter,  afpecial  and  par- 
ticular Call Trom  the  Spirit  of  God;  which  is  fome- 
thing  befides  the  Univerfal  Difpenfation  of  Grace 
to  All  -,   according  to  that  of  the  Apoftle  ;  Ar^  Man  Heb-  *•* 
taketh  this  honour  unto  him/elf  but  he  that  is  called  of 
God,  as  was  Aaron.    Moreover,   we  underltand  by  ah  hay 
Grace  as  a  Qualification  to  a  Minifter,  not  the  meer  ^0(i's 
Meafure  of  Light,  as  it  is  given    to  reprove,   and  whubcaiu 
call  him  to  Righteoufnefs;  but  we  underltand  Grace,  l°u?%htf" 
as  it   hath    Converted  the  Soul,  and    Operateth  7u7fXn- 
Powerfully  in    it}  as    hereafter,    concerning  the  f° /eayen'i 
Work  of  Ministers,  will  further  appear.    So  we  un  ZV""*' 
derltand  not  Men  Amply,  as  having  Grace  in  them,  ^ng  forth 
as  a  Seed,  (which  we  indeed  affirm  All  have  maluTiie/sl 
meafure)  but  we  underltand  Men  that  are  GHcV^h1^* 
ous,  leavened  by  it  into  the  Nature   thereof  ;  fo 
as   thereby   to  bring  forth   thofe  good  Fruits  of  a 
blamlefs   Convention,   and    of  Jultice,  Holinefs, 
Patience  and  Temperance,  which  the  Apoftle  re- 
quires as  neceflary  in  a  true  Christian  Bifhop  and 
Minifter. 

Thirdly-,  They  *  Objeft  the  Example   of 'the  fa IJ e  Obj.  3. 
'Prophets,  of  the  Pharifees,  and  of  Judas. 

Butfirft;  As  to  the  falfe  Prophets,  there  can  no-  *SoMc. 
thing  be  more  foolifh  and  ridiculous  5  as  if  becauie  tlT^"' 
there  were  falfe  Prophets,  really  fa/fie  without  the  imnfbt- 
Grace  of  God,  therefore  Grace  is  not  neceflary  to^M' 
a   true  Chriltian  Minilter.    Indeed  if  they  had  pio  Anfu\ 
ved,  that  true  Prophets  wanted  this  Grace,  they  had  jum*, 
faid  fomeching:  But  what  hwtjalfe  Prophets  com-  notthetnq 
mon  with  true  Minifiers,  but  that  they  pretend  J^T*/*' 
falily  that,   which   they  have  not?    And    becauie  <*•*"«/ 
falfe  Prophets   want  true  Grace,   will  it  therefore 
follow,  that  true  Prophets  ought  not  to  have  it, 
'      X  that 


o6  PROPOSITION     X. 


that  they  may  be  true,   and  not  jalje  >  The  Ex- 
ample of  the  Phar/fces  and  Pricfts  under  the  Law, 

V'der'tile*  wi^  n0t  anfwer  t0  tRe  Gofpel-Times  ^  becaufe  God 
Uwwas*   fet  apart  a   particular  7>/£<?  for  that  Service, and 
T*muJi    Part^cu^ar    &u*itits9    to  whom   it  belonged  by  a 
■&?v!*uT-  lineal  Succeifion  3  and  alfo  their  Service  and  Work 
«t™t  f°r  was  not  purely    Spiritual,    but  only  the  perfor- 
folmlxce    rnance  of  fome  outward  and  carnal  Obfervations 
"/'^•^.^and    Ceremonies,   which   were   but  a  (hadow  of 
Voicpuri-  fhe  Subitance    that    was    to   come:    And  there* 
fid  from     fore  their  Work  made  not  the  Cowers  thereunto  per- 
'Jar'/poi-  jeft,   as  appertaining   to  the  Confcience  5  feeing  they 
luthns;  So  were   appointed  only   according    to   the  Law  of  a 
fierfoftbe  carnal  Commandment,  and  not  according  to  the  Power 
Oop-i       oj  ariendlefs  Life.  Notwithstanding,  as  in  the  Figure 
%^J?xn~  they  behoved  to  be  without  Blemifh,  as  to  their  out- 
toithont      ward  Man  ^  and  in  the  performance  of  their  Work, 
hUm\pii.     tYiey  behoved  to  be  waflied  and  purified  from  their 
outward  Pollutions-,  fo  now  under  theGofpei-times, 
the  Miniiters  in   the  Antitype  mutt   be  inwardly 
without  Blemifh  in  their  Souls  and  Spirits  y  being  as  the 
Apoitle  requires,  blamiefs,  and  in  their  Work  and 
Serv'ce  mult  be  pure  and  undefiled  from  their  in- 
ward Pollutions,  and  Co  clean  and  holy,  that  they  may 
offer  up  Spiritual  Sacrifices,  acceptable  to  God  by  Jefus 
The  Mini    ^3r'ft->  l  ^r*  2t  *•     As  ro  Judas,  the  S.afon  of  his 
jtno/tTc   Miniltry  was  not  wholly  Evangelical,  as  being  be- 
V'fipty  °f  fore  the   Work  was  fimfloed,  and  while  Cbrilt  him- 
forVthr      felfand  his  Difciples  were  yet  fubjetl  to  the  Jevcijh 
mrk  was   Obfervances  &Conftitutions  5  and  therefore  his  Com- 
more'i^l  milIion,as  well  as  that  which  the  relt  received  with 
tfoaEvan-  him  at  that  time,  was  only  to  the  Houje  of  IfraelMzt. 
gchcd.  5,  6.  which  made,  that  by  vertueofthat  Commif- 

fion  the  reft  of  the  Apnftles  were  not  impowred 
to  go  forth  and  preach  after  the  Refurre&ion,  un- 
til they  had  waited .  at  Jerufalem  for  the  pouring 
forth  of  the  JSpirit  :  So  that  it  appears,  fudas's 
Miniltry  was  more  Legal  than  Evangelical.  Secondly  : 
Judas s  Cafe?  as  all  will  acknowledge,  was  lingular 

and 


OJ   the  Altmjiry.  307  ' 

and   extraordinary,  he  being  immediately  Called  byjdasw**: 
Chrilt    himlelf,  and   accordingly  furmjhei and  im-  immUi 
powered  by  bim  to  Preach,  and  do  Miracles-,  whicl)  tf drift,* 
immediate  CommiJJton  our  Adverfaries  do  not  fo  much  crpreacbed 
as  pretend  to,  and  (o  fall  fhort  of  fudas,  who  trult '\^cl%ur 
ed    in  Chrift's  Words,   and    rheretore  went  forth  Adverfa- 
and  preached,  without  Gold  cr  Silver,  or  Scrip  for  his  'J^tth/ 
Journey  giving  jreely&s  he  hadjreely '  received  $  which  theymake 
our  Adverlarics  will   not  do,  as  hereafter  fliall  be  ™n*fAt* 
obierved  :  Alfo  that  Judis  at  tha*  time  had  not  the their    . 
leatt  meafure  of  God  s  Grace,  I  have  not  as  yet  %t$irl 
heard  proved.     Bit  is   it  not  fad,  that  ev\n  P rote-  faying  il 
Hants  fhould  by  afide  the  fcleven  good  and  faithful  Y^ji^J 
Apoftles,  and  all  the  relt  of  the  holy  Difciples  and  y*wo/ 
j  Minitters  of  Chrift,   and  betake  them  to  that  one,  £^ 
\of  whom  it  was  telfified,  that  he  was  a  Devil,  for  At  that 
a  Patterned  Example  to  their  Minilfry  ?    Alas!  It tims- 
is  to  be  Regretted,  that  too  many  of  them  refemble 
this  Patte'rti'over-ffijjch. 

AnotherDhjefmn  is  ufually  rmde  againft  the  Ne-  Obje£i. 
eefli  y  of  Grjc^  *  That  in  cafe  it  were  neceffary,  then 
fuch  as  wanted  it  cyld  not  truly  adminifter  the  Sacra-  ¥ lhul  ^ 
mentS}  and  conjequently  the  Feople  would  be  left  in  nmoidus. 
doubts  and>  infinite- fcruples,  as  not  knout ng  certai?  'y 
whether  thfyhad  tfufy  received  them  hecaufe  not  know- 
ing injaliib'y  wWther  the  Admimftrators  were  truly 
Gr  xious-Men.  •• 

But  this  Objection  hif.teth  not  us  at  all,  becaufe  Anfa 
the  nature  of  that  Spiritual  and  Chriftian  Worfhip", 
which  we  according  to  the  Truth  plead  for,  is 
fuch  as  is  not  neceflarily  attended  with  thefe  car- 
nal and  outward  Inlfi'urions^  from  the  adminiifring 
of  which  the  Objection  arifeth,  and  fo  ham  not  any 
fuch  Abfurdity  "following  upon  it  ^  as  will  after- 
wards more  clearly  appear. 

§.  XVIII.   T  ho'  then  we  make  not  Humane  Learn-  What  true 
ing  neceflaiy,  yet  we  are  far  from  excluding  rruef;"""1* 
Learning  •  to  wir,  that  Learning  which  proceedeth 
from  the  Inward  Teachings  and  Inftru&ions  of  the 

X  2  Spirit, 


B  PROPOSITION     X. 

Spirit,  whereby  the  Soul  learneth  the  fecret  Ways, 
of  true  L' rd,  becomes  acquainted  with  many  in- 
ward Travels  and  Exercifes  of  the  Mind  *  and  learn- 
eth by  a  living  Experience  how  to  overcome  Evil, 
and  the  Temptations  of  it,  by  following  the  Lord, 
and  walking  in  bis  Light,  and  waiting  daily  for  W.if- 
dom  and  Knowledge  immediately  jrom  the  Revelation 
thereof  i  and  fo  layetb  up  thefe  Heavenly  and  Diviue 
LelTons  in  the  good  Treafure  of  the  heart  -y  as  honeft 
Mary  did  the  Sayings  which  fhe  heard,  and  Things 
which  fhe  obfeived  :  And  alfo  out  of  this  Treafure 
of  the  Soul,  as  the  good  Scribe,  brings  forth  things 
new  and  old  $  according  as  the  fame  Spirit  moves, 
and  gives  a  true  liberty,  and  as  need  is  for  the 
Lord's  Glory,  whofe  the  Soul  is,  and  for  whom* 
and  with  an  Eye  to  whofe  Glory,  fhe,  which  is  the 
Temple  of  God,  learneth  to  do  all  things.  This  is 
1  that  good  Learning  which  we  think  neceffary  to  a 
£  true  Minifter;  by  and  through  which  Learning  2l 
Wan  £an  well  inllru£t,  teach,  and  admonifh  in  due 
feafon  *,  and  teltifie  for  God  from  a  certain  Experi- 
ence 5  as  did  David,  Solomon,  and  the  holy  Prophets 
of  old,  and  the  blefled  Apoflles  of  our  Lord  Jefus 
Chrift,  Who  tellified  of  what  they  badfeen,  biard,jelt, 
and  handled  of  the  Word  of  Life,  I  John  1.  1.  Mini- 
firing  the  Gift  'according  as  they  bad  received  the  fame, 
as  good  Stewards  oj  the  mam] old  Grace  of  God;  and 
preached  not  the  uncertain  Rumors  of  Men  by  bear- 
fay,  which  they  had  gathered  meerly  in  the  Com- 
prehenfion,  while  they  were  ftrangers  to  the  thing 
in  their  own  Experience  in  themfelves:  As  to  teach. 
People  how  to  believe,  while  themfelves  were  un- 
believing-,  or  how  ro  overcome  fin,  while  themfelves 
are  flaves  to  it,  as  all  ungracious  Men  are^  or  to  be- 
lieve and  hope  for  an  Eternal  Reward,  which  them- 
utcrature  felves  have  not  as  yet  arrived  at,  &c. 
,  i:s  firjt  the  §.  XIX.  But  let  us  examine  this  Literature,  which 
J  ^utinf  they  make  fo  neceffary  to  the  Being  of  a  Mini- 
■Greek  and  Iter  j  a*  in  the  firft  place,  the  knowledge  of  the 
I  H?btcw*  Tongues, 


Of  the   MlniRry.  309 

longues,   at  lealt   of  the  Latin  Greek  and  Hebrew. 
The  Rcafon  for  this  is,  That  they  may  read  the 
Scriptures,    which  is   their  only  Rule,  in  the  Origi- 
nal Languges,   and  thereby  be  the  more  capable  to 
Comment  upon  it,  and  Interpret  it,  E?V.    That  al- 
io, which  made  this  knowledge  be  the  more  prized 
by   the  primitive  Proteftants  was  indeed  that  dark 
Barbarity  that  was  over  the  World,  in  the  Qentu-  Before  tk> 
ries  immediately  preceding  the  Reformation  ^  the  ^"th?" 
knowledge  of  the  Tongues   being.  a'">out  that   time,  layers  of 
(until  it  was  even   then  Reltored  by  Erafmus  and  ^/£{? 
fome  others  )  almoft  lolt   and  extinct.    And   thlsformedjn 
Barbarity  was  fo  much  the  more  abominable,  that  je0^l^ 
the  whole  Worfhip  and  Prayers  of  the  People  was 
in  the  Latin  Tongue  -,  and  among  that  vaft  number 
of  Priefts,  Monks  and  Fryars,  fcarce   one  of  a  thou- 
fand  underftood  his  Breviary,  or  that  Mafs  that  he 
daily  read  and  repeated  ^  the  Scriptures  being,  not 
only  to  the  People,  but  to  the  greater  part  of  the 
Clergy,  even  as  to  the  Literal  Knowledge  of  it,  as 
a  fealed  Book.    I  fhall  not  at  all  difcommend  the  neZeai 
Zeal, that  the firfl  Reformers  had  againft  this  Babylo-  adne*^'rs 
nijh  Darknefs,  nor  their  pious   Endeavors  to  tran-  ofVfofoft 
flate  the  Holy  Scriptures  \  but  I  do  truly  believe,  ac-  J^^f 
cording   to  their  knowledge,   that  they  did  it  can-  t°/m 
didly  :  And  therefore   to  anfwer  the  jultdefiresof 
thofe  that  defire  to  read  them,  and  for  other  very 
good  Reafons,  as  mantaining  a  Commerce  and  Un-  OT  ^ 
derltanding  among  divers  Nations  by  thele  common  udge  of 
Languages,  and  other  of  that  kind  ^  we  judge  it  ne-  ^^Jg:s 
ceflary  &  commendable,  that  there  be  publickSchools,  dTbu'Znd 
for  the  teaching  and  inftructing  fuch  Youth,  as  are  ^:if(~ls 
inclinable  thereunto  in  the  Languages.     And  altho' l€ccjjary' 
the  Papal  Ignorance  deferved  juftly  to  be  abhorred 
and  abominated  5  we  fee  neverthelefs,  that  the  true  Jf/^pjf-s 
Reformation  confifts  not  in  that  Knowledge:  Becaufe  andKno?- 
altho'fince  that  time  the  Papifts,  (tirred  up  through  ^fe'^'f* 
Emulation  of  the  Proteltants,  have   more  applied  jS^i 
themfelves  to  Literature,  and  it  now  more  iiou- 

X  3  fiftieth 


PROPOSITION     X. 


riflieth  in  their  Univerfvies  arid  C/ryflers,  than  be- 
fore, (especially  in  iht  Ignatian  ox  jejuuickbell  Jtbey 
are  as  fir  now  as  ever  trom  a  true  Reformation,  and 
more  obdured  in  their  pernicious  DoQrines.  But  all 
this  will  not  make  it  a  neceflary  Qualification  to 
a  Miniiter,  fir  left  a  more  neceffary  Qualification 
than  the  Grace  of  God,  and  his  Spirit  5  becaufethe 
Spirit  and  Grace  of  God  can  make  up  rhis  want  in 
the  moft  Ruftick  and  Ignorant -,  but  rhis  Knowledge 

5?mJS*,can  n0  W3^S  ma^e  UJ3  thlS  W3nt  °^tlie  Spirit  in  the 
ptZpr/ter  moft  Learned  and  Eloquent.  For  all  that  which 
4>ftbtscrip-  Man  by  his  own  Indultry,  Learning  and  Knowledge 

tares,  wue-  .        ,       r  •  c  vi       o 

ther  from  in  the  Languages,  can  interpret  of  the  Scriptures,  or 
tfwOrigi-  f;nd  <f)Ut?  is  nothing  without  the  Spirit  ^  he  cannot 
frizze^'or  be   certain,  but   may  ftill  mifs  of  the  ienfeofitj 
without     whereas  a  poor  Man  that  knoweth   not  a  Letter, 
when  he   heareth  the  Scriptures  read,  by  the  fame 
Spirit  he  can  fay,  This  is  true  $  and  by  the  fame  Spi- 
rit he  can  und.rftand,  open  and  interpret  it,  if  need 
be  ;  Yea,   he  finding  his  condition  to  aniwer  the 
Condition  and    Experience  of  the  Saints  of  old, 
knoweth  and  pofleffeth  the  Truths  there  delivered, 
becaufe  they   are  fealed  and  witnefled  in  his  own 
Hearr  by  the  fame  Spirit.     And  this  we  have  plen- 
tiful Experience  of  in  many  of  thofe  Illiterate  Men, 
.whom  God   hath   raifed  up  to  be  Minilters  in  his 
Church  in   this  d^y*  fo  that  fome  fuch,  by  his  Spi- 
rit, have  correfted   fome  of  the  Errors  of  the  Tran- 
fiators,  as  in  the  Third  Propofition  concerning  the 
Scriptures,  I  before  obferved.     Yea,  I  know  my  felf 
a  Door  Shoe  maker,  that  cannot  read  a  word,  who 
fyaicwU  being  affaulred    with  a  falfe  Citation  of  Scripture, 
M*'  »!«    from  a  p-iblick  Profeffor  of  Divinity,  before  the  Ma- 
plot  if.r    g.ttrate  of  a  City,  when  he  had  been  Preaching  to 
oi^  jla)[r^'  ibmefew  that   came    to  hear  him  s  I  fay,   I  know 
&/«»»"'  fuch  a  one  (and  he  yet  liveth  )   whotho' thePro- 
froM^np-  feffor  (  who  alfo  is  elieemed  a  Learned  Man)  con- 
{fanly  afferted   his  faying  to  be  a  Scripture-Sen- 
tence, yet  affirmed  not  through  any  certain  Letter* 

Knowledge 


Oj  the   Minijiry.  Bji 

Knowledge  he  had  ofir,  but  from  the  molt  certain 
Evidence  of  the  Spirit  in  bimfe/j,  that  the  ProfeiTor 
lied*,  and  that  the  Spirit  of  God,  never  laid  any  fuch 
thing,  as  the  other  affirmed  :  And  the  Bible  being 
brought,  it  was  found  as  the  poor  Shoe-maker  had 
faid. 

§.  XX.     The  fecond  part  of  their  Literature,  u  ^^ 
Logic k  and   Pbi/ofopby,  an  Art  fo  little  needful  to  a  fophyW 
true   Minifter,  that    if  one,  that  comes  to'  he  a  true  *$*& 
Minifter,  hath  had  it,  it  is  fafeft  for  him  to  forget  * 
and  lofe  it-,  for   it   is  the  Root  and  Ground  of  ail 
Contention  and  Debate,  and  the   way  to  make  a 
thing  a  great  deal  Darker,    than   Clearer,      for 
under  the   pretence  of  Regulating  Man's  Reafon, 
into  a  certain  Order  and   Rules,  that  he  may  find 
out    (  as  they    pretend  )  the  Truth,  it   leads  into 
fuch  a  Labyrinth  of  Contention,  as  is  far  more  fit 
to  make  a  Sceptick,  than  a  Cbnflian,  far  lefsa  Mi- 
nifter of  Chrift  •>  yea,  it  often  hinders  Man  from 
a  clear    underftanding    of  things,   that   his  own 
Reafon   would  give  him  *,  and   therefore,  through 
its  manifold  Rules  and  divers  Inventions,  it  often 
gives  occafion   for  a  Man  that  hath  little  Reafon, 
Foolifhly   to  fpeak  much   to  no  purpofe,    Seeing 
a  Man  that  is  not  very  Wife,  may   notwithstand- 
ing  be  a  perfect  Logician-,  and  then,  if  ye  would 
make  a  Man  a  Fool  to  purpofe,  that  is  not  very 
Wife,  do  but  teach  him  Logick  and  Pbilofopby,  and 
whereas  before  he  might  have  been  fit  for  fome- 
thing,  he  fhali   then  be  good  for  nothing,   but  to 
fpeak  Non-fenfe-,  for  thefe  Notions  will  fofwim 
in  his  Head,   that  they  will  make  him  extreamly 
Bufie  about   nothing.     The  ufe  that  wife  Men  and  ***»Atf 
folid  make    of  it,  is,  to  fee  the  emptinefs  thereof  ^  tofifiis 
therefore   faith  one,  It  is  an  Art  oj  Contention  and  Emptiuefi* 
Darknefs,  by  uhich  alloiber  Sciences  are  rendred  more 
cbfcure,  and  harder  to  be  under  flood. 

If  it  be  urged,  That  thereby  the  Truth  may  be  main- 
tained and  confirmed,  and  Here  ticks  confuted, 

X  4  I  an- 

I 


PROPOSITION    X. 


-&njw.        I  anfwer,  The   Trirh,  in  Men  truly   Rational, 
needcth    not    the   help  thereof  ^  and   fuch  as  are 
Obllinate,  this  will     not    Convince  5  for   by    this 
they   may  learn  twenty    Tricks  and  Diftin£tions, 
how  to  fhut  out   the  Truth  :  And  the  Truth,  pro- 
ceeding from  an  honeft   Heart  and   fpoken   forth, 
from    the  Venue  and    Spirit  of  God,  will  have 
more    Influence,  and    take   fooner,   and  more   ef- 
a^m£ pifi  feQually,  than   by  a  Thoufand  Demonltrations  of 
hji.iic.ief  Log'ick,  as  that  *  Heathen  Pbilofopher  acknowledged, 
fftaiM.    wll0>  Difpuiing  with  the   Chriftian  Bffiops,  in  the 
Council  of  Nice,   was  fo  Subtile,  that  he  could  not 
tftenHPhi-  be  overcome  by  them^  but  yet  by    a  few   words 
loftipher     fpoken  by  a  fimple  old  Rutfick,  wasprefently  con- 
difputinz   vince(i  hy   him     and    converted   to  the  Chriftian 
D»opst«     Faith  5  and  being  inquired   how  he  came   to  yield 
^.^^  to  that  ignorant  old  Man,  and  not  to  the  Bifhops  5 
%ntr*d    he  faid,  I'to  //;<ry  contended  with  bm  in  bis   own 
totbeC-.ri-  way^  an&  })€  coui^  Jim  g'ive  Words  for  Words;  but 

Ly*a\ii<rV.  there  came  jrom   the  old  Man  that  Venue  which  he 

rant  oti     was  not  aUe  to  refifl.     This  fecret  Vertue  and  Power 

fay™™ ought  to  be   the  Logick  and  Pbilofophy  wherewith 

*»'«  a  true  Chriftian  Minifter  ought  to  be  furnifhed  \ 

and    for    which   they  need   not   be   beholden   to 

Sck«Ayw  Ariftotle.     As  to  Natural Logick,  by  which  Rational 

*  Men,   without  that   Art  and  Rules,  or  Sophifticai 

Learning,  deduce  a  certain  Conclufion  out  of  true 

Propofitions,    which   fcarce    any    Man  of  Reafon 

wants  5  we   deny    not    the  ufe  of  it,  and  I  have 

fometimes  ufed  it  in  this  Treatife  which  alfo  may 

EtlkkQ  ferve  without  that  DialeQlck  Art.     As  for  the  0- 

Srr/wMan- ther  part   of  Phi lofopby,   which  is  called  Moral,  or 

Wbrifitni  ^thicks,   it   is  not  fo  neceffary    to  Chriftians,  who 

m  nicdjui  have  the  Rules  of  the  Holy   Scriptures,  and  the 

Gift  of  the  Holy  Spirit,  by  which  they  can  be  much 

$$?**  better  Inftructed.    The    Pbyjlcal  ^ni  Metaphyfical 

Metapny-   part   may  be   reduced  to  the  Arts  of  Medicine  and 

Kp^Id*  t3ie  Mathematicks,  which  have  nothing  to  do  with 

J*  fine '  the  Eflence  of  a  Chriftian  Minifler.    And  therefore 

Truth.  the 


Of  the   Mcniflry.  ?,I3 

the  Apoftle  Paul,  who  welt"  underttood  what  was 
good  for  Chriitian  MiniUers,  and  what  hurtful, 
thus  exhorted  the  Coloffians,  Col.  2.  8.  beware  Ljl 
any  Man  fpoil  you  through  Philojophy  and  vain  he- 
celt.  And  to  his  Beloved  Diiciple  Timothy,  he 
writes  alfo  thus,  1  Tint.  6.  20.  0  Timothy!  keep 
that  which  is  committed  to  thy  Truft,  avoiding  pro- 
fane and  vain  Bablings,  and  oppofuions  of  Science,  j  a/fly 
fo  called. 

§.  XXI.    The  third  and  main  part  of  their  Li-  UL  7H 
terature   is  School-Divinity,  a  Monfter  made  up  of  $1"™'* 
fome  Spiritual  Notions  of  Truth,  and  the   Hea-  Divinity 
thenifh  Terms  and  Maxims  ^  being  as  it  were,  the  jf^S, 
heathemff)  Phifofopy  Chrifiianiz'd,  or  rather,  the  Li  a  letter- 
teral  External  Knowledge  0}  Cbnft  Heathenized.     Iris  g£5^ 
Man  in  his  firlt,  fallen,  natural  State,  with  his  De  iz*d 
vilifti  Wifdom,  pleafing  himfelf  with  fome  Notions 
of  Truth,  and  adorning  them  with  his  own  Ser- 
pentine and  Worldly  Wifdom  *  becaufe  he  thinks 
the  Simplicity  of  the  Truth  too  low  and  mean  a 
thing  for  him :    And  fo  defpifeth  that  Simplicity, 
wherefoever  it   is  found,  that  he  may  fet  up  and 
exalt  himfelf,  puffed  up  with  this  his  monltrous 
Birth.     It   is  the  Devil  darkening,   obfcuring,  and 
vailing  the  Knowledge   of  God,  with  his  fenfual 
and  carnal  Wifdom  5  that  fo  he  may  the   more 
fecurely  deceive  the  Hearts  of  the   Simple,  and 
make  the  Truth,  as  it  is  in  it  felf,  defpicable  and 
hard  to  be  known  and  underftood,  by  multiplying 
a  Thoufand  hard  and  needlefs  Queftions,  and  end- 
lefs  Contentions  and  Debates.    AH  which,  whofo 
perfectly  knoweth,*he  is  not  a  whit  lefs  the  Ser- 
vant of  Sin,  than  he  was  ^  but  ten-times  more,  in 
that  he  is  exalted,  and  proud  of  Iniquity,  and  fo 
much  the  further  from   receiving,   underftanding, 
or  learning  the  Truth,  as  it  is  in  its  own  naked 
Simplicity  ^   becaufe   he  fs  full,  learned,  rich,  and 
wife  in  his  own  Conceit:    And  fo  thofe,  that  are 
rnoft  skilled  in  it,  wear  out  their  Day,  and  fpend 

their 


?H  PROPOSITION     X. 

m  '  ■         '     '  '  i       ...  i  » 

their  precious  Time,  about  the  infinite  and  innu- 
merable Queftions  they  have  feigned  and  invented 
concerning  tr.     A  certain  Learned    Man  called  it, 
A  twofold  Discipline,  as  of  the  Race  of  the  Centiurs, 
j  art  ly  proceeding  from  Divine  Sayings, partly  from  Phi- 
lofopbical  Rea/ons.     A  Thoufand  of  their  Quelti^ns 
they  confds  themfelves  to  be  no  ways  neceifarv  to 
Salvation^  and  yet  many  more  of  them  they  could 
never  agree  upon,  bur  are,  and  ftill  will   be,  in 
&s*eedhfs  endlefs  J  anglings  about  them.    The  Volumes  that 
3nfend/efs  nave   keen  writcen  about  it,  a  Man  in  his  whole 
fanziinzs.  age,  tho5   he  lived  very  Old,  could  fcarce  read  -> 
and    when  he    has  read    them   all,    he   has  but 
wrought  himfelf  a  great  deal  more  Vexation  and 
Trouble  of  Spirit,   than   he   had   before.     Thefe 
certainly  are  the  Words  without  Knowledge,  by  which 
Counfel  hath  been  darkned,  Job   38.  2.     They  make 
the  Scripture  the  Text  of  all  this  Mafs  ^  and  it's 
concerning  the  S«nfe  of  it  that  their  voluminous 
Debates  arife.      But   a  Man  of  a  good   upright 
Heart,  may  learn  more  in   half  an   hour,  and  be 
more  certain  of  it,  by  waiting  upon  God  and  his 
Spirit  in  the  Heart,  than  by  reading  a  Thoufand  of 
their  Volumes  j   which   by  filling  his  Head    with 
many  needlefs  Imaginations,  may  well  ftagger  his 
Faith,   but   never  confirm   it :     And   indeed    thofe 
that  give  themfelves  moll  to  it,  are  moft  capable 
to  fall   into  Error,   as  appeareth  by  the  Example 
of  Origen,  who,  by  his  Learning,  was  one  of  the 
firft,  that,  falling  into  this  way  of  Interpreting 
the  Scriptures,  wrote  fo   many  Volumes,  and  in 
them  fo  many  Errors,  as  very -much  troubled  the 
Wherely     Church.     Alfo  Arrius,  led   by  this  Curiofity   and 
Arriis/e// Humane  Scrutiny,  defpifing  the  Simplicity  of  the 
TndfciAfm  Gofpel,  fell  into  this  Error,  which  was  the  caufe 
of  that   horrible   Herefie,    which   fo   much    trou- 
bled the  Church  :  Methfnks  the  Simplicity,  Plain- 
nefs,  and  Brevity    of  the   Scriptures   themfelves, 
ihould  be  a  fufficient  Reproof  for  fuch  a  Science, 

and 


Of   the    ft\in,f\ry.  ?t<j 

and  the  Apoftles  being  Honeit,  Pi  in,  Illiterate 
Men,  may  be  betrer  underftood  by  iu  \\  kind  of 
Men  now,  than  with  all  rbar  Vials  t  Scholjsick 
Stuff,  which  neither  Peter,  no*  Paul,  nor  fob/i,  ever 
thought  of. 

§.  XXII.     But  this  Invention  of  Satan,   where-  Theapo/r*- 
with  he  began"  the  Apoftafie,    hath  been  of  dinfe^ 
•gerous  Confluence  ^  for  thereby  he  at  fiift  fpoiledtt*/*- 
the  Simplic  ty  of  Truth,  by  keeping  up  the  Hta  ^uenc^ 
ibemjh  Learning,  which  occ;fioned  fuch  uncertain- 
ty, even  among  thofe  called  Fathers,  and  fuch  De-  Ma™ of 
bare,  that   there   are   few  of  them   to  be   f°und,^eJof^ 
who  by  reafbn  of  this  mixrure,  do  not  only  fre-  clntradut 
quently  Contradict  one  anotner,   but    themfclyes  J'JJ^w? 
alfo.     Afd    therefore,    when  the    Apoftafie    grew^U/^ 
greater,  he,  as  it  were,  buried   the  Truth   with«fl4n%& 
this  vail  of  Darknefs,  wholly  fhutring  out  People 
from    true  Knowledge,  and  maki  g  the    Learned 
(  fo  accounted )  bufie  themfelves  with  idle  and  need- 
lefs  Queftions-,  while  the  weighty  Truths  of  God 
were  negle&ed,   and,  as  it  were,  went  into  Defue- 
tude.      Now,  tho'  the  groflelt  of  thefe  Abufes  be 
fwept  away  by  Proteftants  •,   yet  the  Evil  Root  ft  ill 
l^mains,  and  is  nourifhed  and  upheld,   and  upon 
the  growing  hand,  that   this  Science  is  kept   up, 
and  deemed  neceltary  for  aMinifter:  For,  while 
the  pure  Learning  of  the  Spirit  of  Truth  is  defpifed, 
and   negleSed,  and  made  inefftftual,  Man's  fallea 
earthly  Wifdom  is  upheld  ^  and  fo  in  that  he  la- 
bours and  works  wirh  the  Scriptures,  being  out  of 
the  Life  and  Spirit  thofe  that  wrote  them  were 
in,  by  which    they    are  rightly  underftood,    and 
made  ufe  of.     And  fo-  he  that  is  to  be  a  Minifter, 
mult  learn  this  Art  or  Trade  of  Merchandizing  with  %*£?%& 
the  Scriptures,  and  be  that,  which  the  ApolUe  would  the  Scrip- 
not  be,   to  wit,  a  Trader  with  them,  2  Cor.  2»I7- Jj^VVfr 
That   he   may  acquire  a   Trick   from   a  Verfe   of  see  «/jo 
Scripture,  by  adding  his  own  barren   Notions  and  iPet,2,i' 
Conceptions  to  it,  and  his  uncertain  Conjectures, 

and 


3i6  PROPOSITION    X. 


and  what  he  hath  Itollen  out  of  Books,  (  for  which 

end  he  mult  have  of neceflity  a  good  many  by  him) 

and  may  each  Sabbath-day  (  as  they  call  it;oroftner, 

make  a  Difcourfe  for  an  Hour  long-,  and  this  is 

Andthu    called  the  Preaching  of  the  Word:  Whereas  the  Gift, 

theycaii  ^   Grace,  and  Spirit  of  God,  to  teach,  open  and  in- 

ingoftiie "  Itru£l,  and  to  preach  a  word  in  feafon,  is  negle&ed  ^ 

M 'ord.       and   fo  Man's  Arts  and  Parts,  and  Knowledge  and 

Wifdom,  which  is  from  below,  let  up  and  eftablifhed 

ThusAmi-'w  the  Temple  of  God,  yea,  and  above  the  little 

chr\n  is     Seed;  which  in  effeft  is  Antichnft,  working  in  the 

L2ottf  Mytfery.    And  fo  the  Devil  may  be  as  good  and 

seed  rf  the  able  a  Minifter,  as  the  belt  of  them  -,  for  he  has  bet- 

Ktngdom.    ter  SY\\\  in  Languages,  and  more  Logick,  Phiiofophy, 

Hor*tbcVe-zn^  School-Divinity,  than  any  of  them  ^  and  knows 

+iimayi,e  the  Truth  in  the  Notion,  better  than  they  all,  and 

*J^niittr  taiks  more  Eloquently  than  all  thefe  Preachers* 

PrieflsGof- But  what  availeth  all  this?    Is  it  not  all  but  as 

icL  Dc:rh,  as  a  painted  Sepulchre,  and  dead  Carcafe, 

without  the  Power,  Life  and  Spirit  of  Chriftianity, 

which  is  the  Marrow  and  Subftance  of  a  Chriftian 

Miniftry?    And  he  that  hath  this,  and  can  f peak 

from  it,  tho5  he  be  a  poor  Shepherd,  or  a  Fiflier- 

man,  and  ignorant  of  all  that  Learning,  and  of  all 

thofe  Queftions  and  Notions-,  yet  fpeaking  from 

the  Spirit,  his  Miniftry  will  have  more  Influence 

towards  the  Converting  of  a  Sinner  unto  God,  than 

all  of  them  who  are  learned  after  the  Flefh  •,  as  in 

that  Example  of  the  old  Man,  at  the  Council  ofNice, 

did  appear. 

The  Power      §.  XXIII.    And  if  in  any  Age,  fincethe  Apoftles 

me$fily  davs>  God  hath  purpofed  to  (hew  his   Power  by 

frumenti   weak  Jnflruments,  for  the  battering  down  of  that 

$sira*ii- Carnal  and  Ueathsnljh  Wijdom,  and  reftoring  again 

dry  of       the   ancient  Simplicity  of  Truth,  this  is  it.     For  in 

iimh.      our  Day^  God  hath   rajfed  up  witneffes  for  him- 

felf,  as  he  did  Fifher-men  of  old  ^  many,  yea,  molt 
of  whom,  are  Labouring  and  Mechanick  Men  ^  who, 
altogether  without  that  Learning,  have,  by   the 

Power 


Of  the    Minijlry.  3 17 


Power  and  Spiric  of  God,  frruck  at  the  very  Root 
and  Ground   of  Babylon  h  and  in  the  Strength  and 
Might  of  this  Power,  have   gathered   Thoufands 
(by    reaching  their  Conferences)    into  the  fame 
Power  and  Life,  who,  as  to  the  outward  part,  have 
been  far  more  knowing  than  they,  yet  not  able  to 
refill:  the  Virtue  that  proceeded   from  them.     Of 
which  I  my  fclfam  a  true   Witnefs^  andean  de- 
clare from  a  certain  Experience,  becaufe  my  Heart 
hath   been  often  greatly  broken  and  tender'd  hyTheToweTm 
that  Virtuous  Life,  that  proceeded  from  the  Power- jut  Mini* 
fill  Miniftry  of  thofe  Illiterate  Men :  So  that  by  ffft£H 
their  very  Countenance,  as  well  as  Words,  I  have  felt  Men. 
the  Evil  in  me  often  chained  down  *,  and  the  Good 
reached  to  and  raifed.     What  (hall  I  then  fay  to 
you,  who  are  Lovers  of  Learning,  and  Admirers  of 
Knowledge  ?   Was  not  I  alfo  a  Lover  and  Admirer 
of  it,  who  alfo  fought  after  it,  according  to  my 
Age  and  Capacity  >  But    it  pleafed  God,  in  Iris  The  r{mt 
enumerable  Love,  early  to  withftand  my  vain  En-  of  the  au. 
deavours,  while  I  was  yet  but  Eighteen  Years  o*^*£/r^ 
Age  -,  and  made  me  ferioufly  to  confider    (  which  J^"" 
I  wifh  alfo  may  befal  others )  That  without  Holi- 
nefs  and  Regeneration,  no  Man  can  fee  God;  and  that 
the  Fear  of  the  Lord  is  the  beginning  of  Wijdom,  job  28 2*. 
and  to  depart  from  Iniquity,  a  good  Under /landing  $ 
and   how  much  Knowledge  puff eth  up,  and  leadeth 
away  from  that  inward  Quietnefs,  Stilnefs,  and  Hu- 
mility of  Mind,  where  the  Lord  appears,  and  his 
Heavenly  Wifdom  is  revealed.     If  ye  confider  thefc 
things,  then  will  ye   fay  with  me,  that  all  this 
Learning,   Wifdom  and   Knowledge,   gathered  in 
this  fallen  Nature,  is  but  as  Drojs  and   Dung,  in 
eomparifon  of  the  Cnfs  of  Chriji  -,  efpecially  being 
deftitute  of  that  Power,  Life  and  Vertue,  which  I 
perceived  thefe  Excellent  f  tho'  Defpifed,  becaufe 
Illiterate)  Witnefles  of  God   to  be  tilled    with: 
And  therefore  feeing,  that  in  and  among  them,  I, 
witfe  many  others,  have  found  the  Heavenly  Food, 

that 


;i8  PROPOSITION     X, 


tha    g'ves  Contentment,  Ier  my  Soul  feck  after  this 
Leainirg.,    'nd  war  fbi  it  for  ever. 
£/*.  III.      §    XXIV.     Having' thus  fpoken  of  the  Call  and 
jg*4/^a#/0ftj6faGofpel  Minifter*  that  which  comes 
J^SSSffwTnexi  robe  confide!  ed,  is,  What  his  proper  W ork  is, 
bow.  and  by  what  Rule  be  is  to  be  orderei  ?    Our  Ad- 
versaries do  all  along  go  upon  Oktt^ards,  and  There- 
fore   have  certain    prefcribed   Rules  and   Methods, 
contrived  accord. rg  to  Their  Humane  and  Farthly 
Wild  m:    We,   on    the   contrary,    walk  (till  upon 
the  lame  foundation,  and   lean  always  upon  The  im- 
med  ace  Aihitance  and  li.fluence  of  tha    holy  Spirit, 
wi.ich  God  hath  given  his  children,  to  teach    rhem 
all    things,   and    lead  them   in  all  things:    Which 
ThefJoly    Spirir,    be>ng    the   Spirit  of  Order,  and  not  of  Con* 
%mi of  jufi<>n,  leads  us,  and  as  many  as  follow  it,  into  fuch 
crder,  and  d  c<  mely  and  decent  Order,  as  becometh  the  Church 
fv/Jn?a"  of  God.     But  our   Adverfaries,   having  (hut  them- 
felves  out  from  this  immediate  Counfel  and  influ- 
•  ence  of  rhe  Spirit,   have  run  themfelves  mto  many 
Confufions  and   Diforders,  feeking  to  eftablifh  an 
Order  in  this   master.     For   fome  will  hzvefrji  a 
Chief  Bifhop,   or   Pope,  to  Rule  and  be  Prince  over 
Pnpifh  or-  all ;  and  under  him  by  degrees,  Cardinals,  Patriarchs, 
ijpee*!1      Arch  bifhop s,  PrieUs,  beacons,  Sub-Deacons-,  and  be- 
fides  thefe,  Acoluthi^  Tonjorati,  Oftiarit,  8tc.    And  in 
their  Theology  fas  they  call  it)  Profsjjors,  Batchelors, 
Dotfors,  &c.     And  others  are  to  have  ev  ry  Narion 
Independent  pf  another,  having  its  own  Metropolitan 
or  Patriarchy  and  tl^e  red  in  order  fubjeel  to  him, 
as  before.     Others  again  are  againli  all  Precedency 
among  Pfiors,  and   Conftitute  their  Subordination 
not  of  Pcrfon,  but  of  Power.-  As  firft  the  Co  njijio- 
ry,  or  Sejfi  n-,  then  the  Clafs,  or  Presbytery-,  then  the 
rradinciah,  and  then  the  National  Synod  or  Affemhly. 
Thus    rhey  T?ar  one  another,  and  contend  among 
themfelves,   concerning  the  Ordering,  Di  ft  in  gu  idl- 
ing, and   making  their  feveral  Orders  and  Offices  -, 
•oncerning  which  there  hath  been  no  ieis  Conteft, 


Of  the  Miniftry.  5,? 


not  only  by  way  of  Verbal  Difpute;  but  even  by 
Fighting,  Tumults,  Wars,  Devaltarions  and  Blood-  WarSdnd 
fhed,  than  about  the  Conquering,  Overturning  and  bioo<l%u 
Eftablifhing  of  Kingdoms.-  And  the  Hiftories  of  ^h 
late  times  are  as  full  of  the  various  Tragedies,  afted  Govern- 
upon  the  account  of  this  Spiritual  and  Eccieiiafticai  ment* 
Monarchy  andCommon- wealth,  as  the  Hiftories  of  old 
times,  that  gave  account  of  the  Wars  and  Contefts, 
that  fell  out  both  in  the  AJJyrian,  Perfian,  Greek  and 
Roman  Empires:  Thefe  lalt,  upon  this  account,  tho* 
among  thofe  that  are  called  Chriftians,  have  been 
no  lefs  Bloody  and  Monftrous,  than  the  former 
among  Heathens,  concerning  their  outward  Empires 
and  Governments.  Now  all  this,  both  among  Pa- 
pifts  and  Proteltants,  proceedeth  in  that  they  feek  2^59 
in  Imitation  to  uphold  a  Form  and  Shadow  of^rwf. 
things,  tho5  they  want  the  Power,  Vertue  and  Sub- 
ftance;  tho'  for  many  of  their  Orders  and  Forms, 
they  have  not  fo  much  as  the  Name  in  the  Scrip, 
ture.  put  in  opposition  to  ail  this  M a fs  of  For- 
mality, and  heap  of  Orders,  Rules  and  Govern- 
ments, we  fay,  the  Subftance  ischiifly  to  be  fought  after , 
and  the  Power,  Vertue  and  Spirit \  is  to  be  known  and 
waited  for,  which  is  One  in  all  the  d;fFerent  Names 
and  Offices  the  Scripture  makes  ufe  of-,  as  appears 
by  i  Cor.  12.4.  (  often  before-mentioned)  There  are, 
diverfiries  of  Gifts,  but  the  fame  Spirit.  And  after 
the  Apoftle,  throughout  the  whole  Chapter,  hath 
fhewn  how  one  and  the  feif  fame  Spirit  worketh  in, 
and  quickneth  each  Member -,  then  in  verfe  28.  he 
Iheweth,  how  thereby  God  hath  fet  in  the  Church, 
firft-  Apoft/es,  fecondly  Prophets,  Teachers,  &c.  And 
^kewife  to  the  fame  pnrpofe,  Epb.4.  n.  he  Ihew- 
eth, how  by  thefe  Gifts  fo  hath  given  feme  Apoftles, 
fome  Prophets,  forne  Eva ngc lifts,  fome  Pallors,  fome 
Teachers,  8cc.  Now  it  was  never  Chrift's  purpofe, 
nor  the  Apoflles,  that  Chritiians  fhould,  without 
this  Spirit  and  Heavenly  Gift,  fet  up  a  Shadow  and 
'fyim  of  thefe  Orders,  and  fo  make  feveral  Raafcs 

and 


^T70  PROPOSITION    X. 


and  Degrees,  to  eftablifh  a CarnaL  Miniftryof  Men's 
making,  without  the   Life,   Power  and   Spirit  of 
%Mori  o/Chritt :  This  is  t'  at  Work  of  Anrichrift,  &  Myftery 
AntuhTiji  0f  jr,iquity,   that   hath  got  up  in  the  dark  Night 
p^-am-of  Apoftafie.    Bat   in  a  true  Church  of  (Thrift,  ga; 
5»i>>       thered   together  by  God,  not  only  into  the  Belief 
of  the  Principles  of  Truth,  but  alfo  into  the  Power* 
Life  and  Spirit  of  Chrift,  the  Spirit  of  God  is  the 
Orderer,  Ruler  and  Governour  •,  as  in  each  parti- 
cular, fo  in  the  general.     And  when  they  Aflemble 
together,  to  Wait  upon  God,  and  to  Worfhip  and 
c*^/V/"  Adore  him^   then  fuch  as  the  Spirit  fets  apart  for 
Jp7ntots  the  Miniftry,  by  its  Divine  Power  and  Influence* 
nMhll'   °PeninS  tneir  Souths,  and  giving  them  to  Exhort, 
%tlhrett    Reprove  and  Inftruft  with  Vertue  and  Power*  thefe 
icarth«m.  are  tYlUS  0f  q0&  ordained  and  admitted  into  the 
Miniftry,  and  their  Brethren  cannot  but  hear  them, 
receive  them,  and  alio  honour  them,  for  their  Works 
fake.    And  fo  this  is  not  Monopolized  to  a  certain 
kind  of  Men,  as  the  Clergy  (  who  are  to  tl*at  pur- 
rhrcierzy  pofe  Fducatcd  and  brought  up,  as  other  carnal  Ar- 

tndLaicks.  ^  y  ^  ^  feft  tQ  ^  defp}fed   as  j^fcfo  .  but  ;t  js 

left  to  the  free  Gift  of  God,  to  choofe  any,  whom 
he  feeth  meet  thereunto,  whether  Rich  or  Poor, 
Women  Servant  or  Matter,  Young  or  Old,  yea,  Male  or 
m-opreach  female.  And  fuch  as  have  this  Call,  verifie  the 
Gofpel,  by  preaching  not  in  Speech  only,  but  alfo  in 
Power,  and  in  the  Holy  Gholt,  and  in  much  Fulnefs, 
i  Theff.  i.?.  and  cannot  but  be  received  and  heard 
by  the  Sheep  of  Chrift 
Objea.  §.  XXV.  But  if  it  be  objeQed  here,  Tbatlfeem 
hereby  to  make  no  diflinclion  at  all  betwixt Minijhrs3  and 
others  $  which  is  contrary  to  the  Apoftle,  faying  1  Coj. 
J  °.  2 9.  Are  all  Apo flies  ?  Are  all  Prophets  ?  Are  all 
Teachers  ?  &c.  From  thence  they  infinuate*  That 
1  alfo  contradiU  his  comparifon  in  that  Chapter,  oj  the 
Curch  oj  Chnsl  with  a  Humane  Body  -,  as  where  he 
faith,  verfe  27.  If  the  whole  Body  were  an  Eyey  where 
were  tbt  Hearing  ?    Jfthe  whole  were  Hearing,  where 

were 


Of  the   Akniflry. 


were  the  Smelling  ?  &c.  Aljo  the  Apoftle  not  only  thus 
dijiinguifheih  theMinifters  oj  the  Church  in  general]  torn 
the  reft  oj  the  Members,  but  alfo  from  them/elves  ;  as 
naming  them  dijUntrly  andfeparately,  Apoftlcs,  Prophets, 
Evangehfts,  Paftors  and  Teachers.  &c. 

As   to  the  laff  part   of  this  Objection,  to  which  Anfzv.i. 
I  fhall  firft  anfwer,  it  is  apparent,  ihar  this  d:  ver- 
ify of  Names,    is   not  for   10  diUi;gu:fh  feparate^* 
Offices,    but    to   denote  the  different   and    various  #]$%& 
Operations  of  the  Spirit  ^  a  manner  of  Speech  ire  makes  no 
quent  with  the  Apoftle  P<W,  wherein  he  fornetimes  oii^^ut 
expatiates  to    the    illuftratlng  or   the  Glory   and  «*'»<& 
P;aife  of  God's  Grace ;  As  in  particular,  Rom.  i?.  6.  rJ'V 
Having  then  Gifts  differing  according  to  the  Giace  that  g  ttxrin 
is  given  us,  whether  Prophecy,  let  us  prophefie  according  %n\  *"&*• 
to  the  proportion  of  Faith;  or  Mthikry,  let  us  nact  on 
our  Mini  firing  ^   or  he  that  Teatbetb,  on  leaching  h  or 
he  thdt  Exhort eth,  on  Exhortation,      Now  none  will 
fay  from  ail  this,  that  thefe  aredifiircl:  Offices,  or 
do  not   or  may  not  co-incide  in  one  Perfon,  as  may 
all  thofe  oi her  things,  mentioned    by    him  in   the 
fubfequenc  Verfes,  viz.    Of  Loving,  being  kindly  Af- 
feUioned,  Fervency  of  Spirit.  Hofpitality,  Diligence,  blef- 
ftng,  Rej eyeing,  &c.  which  yet  he  numbers   forth  as 
different  Gifts  of  the  Spirit,  aid   according  to  this 
Objection,   might  be  placed  as  d  itinft  and  feparate 
Offices,  which  were  moff  abfurd. 

Secondly-,  In  thefe  very  places  mentioned,  it  is  clear, 
that  it  is  no  real  Diftinftion  of  feparate  Offices ; 
becaufe  all  acknowledge,  that  Paftors  ard  Teachers 
(which  the  Apolile  there  no  left  fepararerh  and 
diftinguifheth,  than  Paftors  and  Prophets,  or  Ap'fths) 
^e  one  and  the  fame,  and  co  inc'de  in  the  iame 
Office  and  Perj (on  3  and  therefore  may  be  laid  fo  of 
the  reit.  For  \_Prephecy~]  as  it  fign  fi  s  x\z  foretelling 
of  thing;  to  come,  is  indeed  a  diitin£t.  Gift,  but  nf< 
dittinft  Office  ^  and  therefore  our  Adversaries  dfo'j 
not  place  it  among  their  f  veral  Orders;  Neit  er 
will  they   deny,  but  that  both  may  be  and   have 

Y  Uvii 


/. 


?22  PROPOSITION    X. 


been  given  of  God  to  fome  that  not  only  have  been 
Paftrs  and  Teachers,  and  that  there  it  hath  co- 
inc  ded  in  one  Peifon  with  thefe  other  Offices  ;  but 
alio  to  fome  of  the  Lalcks  :  And  fo  it  hath  been 
nPr^Phe- found,  according  to  their  own  Confefiion,  without 
fr;>*Pri-  the  Limits  of  their  Clergy.  Prophecy  in  the  other 
rf^'ft  fenfe,  to  wit,  as  it  fignifits  a  Speaking  from  the  Spirit 
and  of  aU0j  jruJb7  is  not  only  peculiar  to  Paftors  and  Teachers, 
the  stilus.  who  0Ught  fo  to  Propbefie-,  but  even  a  common  Pri- 
Viledge  to  the  Saints.  For  tho'  to  Inftrucl,  Teach 
and  Exhort,  be  proper  to  fuch  as  are  more  par- 
ticularly called  to  the  Work  of  the  Minittry  ;  yet 
it  is  noc  fo  pruper  to  them,  as  not  to  be  (when 
the  Saints  ave  met  together,  as  any  of  them  are 
moved  by  the  Spirit,)  common  to  others:  For 
fome  Atis  belong  to  all  in  fuch  a  Relation :  But 
not  only  to  thofe  within  that  Relation  ;  Competunt 
omnl,  Jed  non  foil.  Thus  io  fee  and  hear,  are  proper 
Acts  of  a  Man-,  feeing  it  may  be  properly  predi- 
cated of  him,  that  he  heareth  znAfeeth:  Yet  are 
they  common  to  other  Creatures  alfo.  So  to  Pro- 
phejie  in  this  fenfe,  is  indeed  proper  to  Miniflers  and 
Teachers  ;  yet  not  fo,  but  that  it  is  common  and 
lawful  to  other  Saints,  when  moved  thereunto,  tho* 
it  be  not  proper  to  them  by  way  of  R  lation:  Be- 
caufe,  nowithitanding  that  Motion,  they  are  not 
particularly  called  to  the  Work  of  the  Miniftry  -y 
as  appears  by  i  Cor.  14.  where  the  Apoflie  at  large 
declaring  the  Order  and  ordinary  Method  of  the 
Church,  faith;  verf.  30,  31.  But  //any  thing  be  re- 
vealed to  another ,  that  fit teth  by,  let  the  fir ft  hold  his 
peace  -J or  ye  may  all  prophsfie  one  by  one,  that  all  may 
learn,  and  all  be  comforted:  Which  fheweth,  that  note 
is  here  excluded.  But  yet  that  there  is  Subordina- 
tion, according  to  the  various  meafures  of  the  Gift 
received,  the  next  Verfe  fheweth;  And  the  fp'irits 
of  the  Prophets  arefubjetf  to  the  Prophets:  For  God  is 
not  the  Author  of  Confufwn,  but  of  Peace.  Now  that 
Prophfymg;\n  this  fenfe,may  be  common  to  all  Saints, 

appears 


Of  the  Miniftry.  323 

appears  by  verfe  39.  of  the  fame  Chapter  *  where 
fpeaking  to  [ii//]  in  general,  he  faith  ^  Wherefore, 
Brethren,  covet  toProphefie :  And  verfe  1.  he  exhorts 
them,  faying  *  Defire  Spiritual  Gifts,  bui  rather  that  ye 
may  Propbefie. 

Secondly^  As  to  Evangellfts,  the  fame  may  be  faicj.  who  are 
For  whoever  preacheth  the  Gofpel,is  really  an  Evan-  xalTani 
ge/ifli  and  fo  confequently  every  true  Minifter  of  the  whether 
Goipel  is  one:  Elfe  what  proper  Office  can  they  af-  XSnffim* 
fign  toit,unlefsthey  fhouldbefo  fooiifh  as  to  affirm,  fehes  fo 
that  none  were  Evangelifls,  but  Matthew, Mark,  "Luke  ™%.*m 
and  John,  who  wrote  the  Account  of  Chrill's  Life 
and  Sufferings  >  And  then  it  were  neither  a  particu- 
lar Office,  feeing  John  and  Matthew  were  Apoftles, 
Mark  and  Luke  Pallors  and  Teachers  ^  fo  that  there 
they  co-incided  in  one.     And  indeed  it  is  abfurd  to 
think,  that  upon  that  particular  account  the  Apo- 
ttle  ufed  the  word  \_Evangehft.~\    Calvin  acknow- 
ledged, Thar  fuch  as  preach  the  Gofpel  in  purity,  after 
feme  time  of  Apoftjfie,  may  be  truly  called  Evange- 
lifls \  and  therefore  faith,  That  there  were  Apoftles 
in  his  time  ^  and  hence  the  Proteftants,  at  their  firft 
coming  forth,  termed  themfelves    Evangelici,  or 
Eva  nge  licks. 

Lajilyh   An  Apoftle,  if  we  look  to  the  Etymology  &*•  u  an 
of  the  word,  fignifies  One  that  isjent  s  and  in  refpett  Apoftl 
Every  true  Minifter  isfent  of  God,  in  fo  tar  be  is  an 
Apofile:  Though  the  Twelve,  becaufe  of  their  be-ng 
fpeciallyfent  of  Chritt,  were  therefore  called  Apofiles, 
**?  igoxb,   or  per  Eminentiam,  i.  e.  by  way  of  Excd- 
lency.  And  yet  that  there  was  no  Limitation  to  fuch  ™//*'£j 
a  Number,  as  fome   foolifhly  imagine,  it  appears,  to  fuch* 
becaufe,  after  that  Number  was  filled  up,  the  Apo-  humbiU 
file  Paul  was  afterwards  fo  called:  Therefore  we 
judge,  that  thefe  are  no  diltintl  feparaie  Offices, 
but  only   Names   ufed    upon  occafion,  to   exprefs 
the    more  Eminent  Arifihg  and   fhining   forth  of 
God's  Grace.  As  if  any  Minifter  oj  Cbrlfl  Ihould  now 
Profelyte  or  turn  a  whole  Nation  to  the  Chtifti 

Y  2  faith 


?24  PROPOSITION     X. 


Faitb,  tho'   he    had  no  d  liincT:  Office ;  yet  I  doubt 
vhei"nbtTioi  bur  both  Papilts  and  Proieltants  would  judge  it 
Zah/an  '  tolerable,   to  call   fuch   an  one  an  Apottle,  or  an 
Ah^Da      Evangelitt.     For   fome  of  the  Jrfutts  call  of  their 
Seft,  ApoSlfcs  of  India,  and  of  japan,  upon  this  al- 
Jedged  account:   And   Calvin    teftifies,  that    there 
were  Apoll/es  and  bvangeli&s  in   his  time,  upon  the 
lTc"orn^  account  of  the  Reformation  :  Upon  which  account 
jonn  Knox  we  have  known  John  Knox  often    called  the  Apcjile 
™£U0e*le  of  Scotland.     So  that  we  conclude,   that  Minijhrs, 
9/ 'Scotland  Paj] or &  or  Teachers-,  do  comprehend  AU\  and  that 
the  Office   is  but  One.     And  therefore  in  that  re- 
fpeft   we  judge,   there  ought  to  be   no  Precedency 
among  them  :  To  prove  which,    I  lhall  not  infill, 
feeing  ir   is  fhown  largely,  and  treated  of  by  fuch 
as  have  denied  the  Diocefan  Epijcopacy,  as  they  call 
it. 
il^/».2.      §.  XXVI.     As  to  thefirftpartofthe  Objection, 
viz.   That  I  fcem  to  make  no  dljlinttion  betwixt  the 
Mlnifter  and  People  ^   J  Anfwer  :   If  it  be  underftood 
PropKefy    c*  a  liberty  toSgeak  or  Prophefie  by  the  Spirit,  I  fay, 
*i>  have,    all  may  do  that,  when  moved  thereunto,  as  above 
%ll?t.       ls  mewn.     But  we  do  believe  and  affirm,  that  fome 
are   more  particularly  called  to   the  Work  of  the 
Miniftry  5  and  therefore  are  fitted  of  the  Lord  for 
that  purpofe  :  Whofe  Work  is  more  conitantly  and 
particularly   to  inltrucl,  exhort,  admonifh,  overfee, 
end  watch  over  their  Brethren-,  and  that  as  there 
is   fbmething  more   incumbent   upon  them  in  that 
refpeft,  than  upon    every  Common  Believer  •  fo  al- 
io, as  in  that  relation,   there   is  due  to  them  from 
the  Flock  fuch    Obedience    and   fubjcclion,  as  is 
mentioned  in  thefe   Teltimonies   of  the  Scripture, 
Ucb.  13.17.  1  Tbfjf.  ?.  1 2,  1  3.  1  Tim.  5. 1 7.  1  Pet.  $.  ?. 
the  PMen  ^^°  ^e^es  thefe,  who  are  thus  particularly  called 
the   Miniftry   and  conftant  labour   in  the  Word 
chine,  there  are  alfo  the, Elders  ;  who,  tho' 
I  th-T    l^e   not   moved  to  a  frequent  Teftimony,  by 

0*th*riefs,  way  of  Declaration  in  W7ordSj  yet  as  fuch  as  are 

giowa 


OJ  the   Miniflry,  325 


grown  up  in  the  Experience  of  the  blelTed  Work  of 
Truth  in  their  Hearts,  watch  over  and  privately 
admonifh  the  Young,  care  for  the  Widows,  the 
Poor  and  latherlefs^  and  care  and  look  that  no- 
thing he  wanting,  hut  that  Peace,  Love,  Unity, 
Concord  and  Soundnefs  he  preferred  in  the  Church 
ofChiiii}  and  this  aniWers  to  the  beacons  men- 
tioned A&s  6. 

That    which   we   oppofe,  is,    the   diftin&ion   o^TJ\-d^'in' 
'Laity  and  Clergy  (which  in  the  Scripture  is  not  to  clergy*** 
be   found)    whereby  none  are   admitted    unto  the  Uitvatfti 
Work  of  the  Miniitry,  but  fuch  as  are  Educated  at  \)(Tj* 
Schools   on  purpofe,  and  inltructed  in    Lqgick  and  ( 
Fhilofophy,  &c.     and  fo  are  at  their    Apprenticcihip 
to  learn  the  Art  and  Trade  of  Preaching,   even  as  a 
Man   learns  any  other  Art -,  whereby  all  other  ho- 
nelt  Mechanick  Men,   who  have  not  got  this  Hen- 
tbenifl)  Art^iQ  excluded  from  having  this  Priviledge. 
And  fo  he  that  is   a  Scholar,   thus  bred  up,  mult 
not  have  any  honeft  Trade,   whereby   to  get   him 
a  Livelihood,    if  he  once  intend  for  the  Miniitry  5 
but  he  mult  fee  to  get  him  a  Place,  and  then  he 
hath  his  Jet  hire  for  a  Livelihood  to  him.     He  mult 
alfo  be  diltinguifhed  from   the  reft,  by  the  Colour 
of  his    Clothes  ^  for  he  mult  only  wear  Black,  and  Their  Garb 
mult  be  a  Mafler  of  Arts ;  But  more  of  this  here- 
after. 

§.  XXVlf.  As  this  manner  of  fepara.ring  Men  for 
the  Miniitry  is  nothing  like  the  Church  in  the  A  po- 
tties days,  fo  great  Evils  have  and  do  follow  upon 
it.  foxfirft^  Parents,  feeing  both  the  Honour  and 
Profit  that  attends  the  Clergy,  do  allot  their  Chil- 
dren fometimes  from  their  Infancy  to  it^  and  fo 
breed  them  up  on  purpofe.  And  others  come  to 
Age,  upon  the  fame  account,  betake  them  to  the 
fame  Trade*,  and  having  thefe  Natural  and  Ac- 
quired Parts,  that  are  judged  the  neceflary  Quali- 
fications of  a  Minifter,  are  thereby  admitted  ^  and 
fo  are  bred  up  in  Idlenefs  and  pleafure,  thinking 

Y  3  « 


7^5  PROPOSITION     X. 


it  a  difgrace  for  them  to  work  with  their  hands  5 
Vud'lt?' 0X{\y  if  they  itudy  a  little  out  of  their  Books,  to 
rfBoohi  make  a  Difcourfe  once  or  twice  a  Week,  during 
'pf1/'0*  the  running  of  an  Hour-Glafs :  Whereas  theGift, 
UtteZZ'  Grace  and  Spirit  of  God,  to  call,  gift  and  qualifie 
for  the  Miniltry  is  negle&ed  and  overlooked.  And 
manv  Covetous,  Corrupt,  Earthly ,  Carna/Men,  having 
a  meer  fhew  and  Form,  but  Itrangers  to,  and  ut- 
terly ignorant  of  the  inward  Work  of  Grace  upon 
their  hearts,  are  brought  in  and  intrude  them- 
felvesj  and  fo  through  them  Death,  Barrenefsand 
Darknefs,  and  by  confequenceSuperltition,  Error 
and  Idolatry,  have  enteredand  leavened  the  Church. 
And  they  that  will  narrowly  obferve,  may  find, 
that  it  was  thus  the  Apo&afie  came  to  take  place  ^ 
of  the  Truth  of  which  1  could  give  many  Examples, 
which  for  Brevity's  fake  I  omit.  For  fo  the  Office, 
Reverence  and  RefpeQ  due  to  it,  were  annexed  to 
the  meer  Name  •,  fo  that  when  qnce  a  Man  was 
ordained  a  Bijhop  or  a  Frieft,  he  was  heard  and  be- 
lieve d,  though  he  had  nothing  of  the  Spirit,  Power 
and  Life  that  the  true  Apolfles  and  Minilters  were 
in  ;  that  in  a  fhort  time  the  Succeilion  came  to  be 
of  the  Name  and  Title,  and  the  Office  was  there- 
to annexed,  and  not  of  the  Nature,  Vertue  and 
Life.  Which  in  effeft  made  them  to  ceafe  to  be 
the  Miniftry  and  Minifters  of  Chrilt,  but0only  a  Sha- 
dow and  vain  Image  of  it :  Which  alfo  decaying, 
was  in  fome  Ages  fo  metamorphofed,  that  not 
only  the  Subftance  was  ioit,  but  the  very  Form 
wholly  vitiated,  altered  and  marred  •,  that  it  may 

T7* w  td  ^e  ^Jr  ^e' ter  ^a^  °f  c^e  pretended  ChriftianChurch, 

Church    ,   as  was  difouted  of  The  feus  %  Boat,  ('which  by  the 

£l^7-    Pacing  of  many  new  pieces  of  Timber,  was  whol- 

u*spie«4  lv   altered,)  uhether  indeed  it  were  the  fame  or  ano- 

Pmt,         ther  ?    But  in   cafe    that  the  firft  had  been  of  Oaky 

and   the   laft  pieces  put   in   but  of  rotten  Fir,  and 

that  alfo  the  Form  had  been  fo  far  changed,  as  to 

J)e  nothing  like  the  firft  $  I  think  it  would  have 

fufteied 


Of  the   Miniflry.  327 

fufFered  no  difputc,  but  might  have  eafily  been  con- 
cluded to   be   quite  another,  retaining  nothing  hut 
the  Name,  and  that  alio  unjuiilv.     Secondly  ^  from  The  Abuf* 
this   diftinclion  of  Laity  and  Clergy  this  Abufe  alf^/'pj^. 
follows,  that goodjoonefl,  mccbar.Lk  Men,  and  other>,  &«>n  of 
who  have  not  learned  the  Art  and  Trade  of  French-  Laity  «n4 
ing,  and  fo  are   not   Licentia-ed  accotding  to  thefe 
Rules  they   prefcribe   unto  themftlve^  luch,  1  fay 
being  poffefled  with   a  f.lfe  Opinion,  that  it  is  not 
lawful  for  them    to  meddle  with  the  Miniltry,  nor 
that   they   are   any  ways  fit  for  it,  becaule  of  the 
defeft   of  that  Literature  \  do  thereby  negltft  the 
Gift  in  themfelves,   and    quench    many    times  the 
pure  Breathings  of  the  Spirit  of  God  in  their  Hearts : 
Which,  if  given   way  to,  might  prove  much  more 
For  the  Edification   of  the  Church,  than  many  of 
the  conned  Sermons  of  the  Learned.     And  fo  by  1  his 
means,  the  Apofl/es  Command  and  Advice  is  flight- 
ed* who  exhorteth,  1  TbeJJ.  7.  19.  20.  Kot  to  quench 
the  Spirit,  nor  defpife  Prophe/ying.  And  all  this  is  done 
by  Men  pretending  to  be  Chriltians,  who  glory,  that 
the   firft  Preachers  aJid  Propagators  of  their  Religion 
were  fuch  kind  of  plain  mechanick  Men,  and  il  BothTrote- 
literate.     And  even   Proteftants  do,  nolefs  than  Pa  fc$£^ 
pifts,  exclude   fuch  kind  of  Men  from  being  Mini-  €Me  be- 
lters among  them-,  and  thus  limit  the  Spirit  and  cj£*cLm 
Gift  of  God,   tho'  their    Fathers,  in  oppofirion   to  preachings 
Papifts,   afferted  the  contrary  ;  and  alfo  their  bwpyfcg**" 
Hiftories  declare,  how  that  kind  of  Illiterate  Men  £X  ro 
did     without    Learning,    by    the    Spirit   of  God,  the  Re/or- 
greatly  contribute  in  divers  places  to  the  Refor-  m 
mation. 

By  this  it  may  appear,  that  as  in  Calling  and£W 
lifying,  fo  in  Preaching  and  Praying,  and  the  other 
particular  fteps  of  the  Miniftry  •,  every  true  Minilter 
is  to  know  the  Spirit  of  God,  by  its  Venue  and 
Life,  to  accompany  and  aflift  him  :  But  becaufe  this 
relates  toWorjhip,  Khali  fpeakof  it  more  largely iri 
the  next  Propofition  ;  which  is  concerning  Wprjbip. 

Y4  Thc 


PROPOSITION      X. 


I  he  laft  thing  to  be  confidered,  and  inquired  into, 
is,  concerning  the  Maintenance  ofaGofpel-Minifter; 
But  Before  I  proceed,  I  judge  it  fit  ro  fpeak  fortie- 
th ing  in  fhort  concerning  the  Preaching  of  Women  ; 
and  o  declare,  what  we  hold  in  thar  matter. 
WmenU  Seeing  '  ale  and  Female  are  one  in  Chnjijefus,  and 
thar   he   hat,   gven    his  Spirit  no  leis  to  ore,  than 


and  Pr'?-  ro  the  other  i  when  God  moveth  by    his  Spirit  in  a 

inrajat-  /j  om,n>  We  J(>dge  it  no  ways  unlawful  for  her  to 
Preach  in  the  Aiiembli  s  of  uods  People.  Neither 
think  we  thaf  of  Paul,  i  Cor.  14.  34.  to  reprove  the 
Inconfiieraie  and  Talkative  Women  among  the  Corin- 
th.ans,  who  troubled  the  Church  of  Chrift  with 
their  unprofitable  §>ueftwns  :  Or  thar  1  Tim.  2.  11, 
12.  Thar  Worn  en  ought  to  learn  in  file  nee,  not  ufurpmg 
Authority  ozer  the  Man,  any  way*  Repugnant  to  rhis 
Doclrine  3  becauf-  it's  clear,  thar  Women  have  Pro- 
pbefieJ  and  preached  in  the  Church,  elfe  had  that  Say- 
ing of"  Joel  been  badly  applied  by  Peter,  Afts  2.  17. 
And  feeing  Paul  himfelf,  in  the  fame  Eptftle  to  the 
Crinthlans, gweth  Rules  how  Women  fhould  behave 
themfelves  in  their  publick  Preaching  and  Praying-, 
it  would  be  a  manifelt  Contradiction,  if  that  place 
were  otherwife  taken  in  a  larger  fenfe :  And  the 
fame  Paul  fpeaks  of  a  Woman  that  laboured  with 
him  in  the  Work  of  the  Gofpel  ^  and   it  is  written, 

A^!  that  Philip  had  Four  Daughters  that  Prophefied. 
And  lajlly,  It   hath    been    obferved,  that  God  hath 

pu  jy    Effectually  in  this  day  Converted  many  Souls  by  the 

V'iniliry  of  Women  $  and  by  them  alfo  frequently 

Comforted  theSoulsof  hisCbildren  :  Which  manifelt 

/'JJ    Fxperience  puts  the  thing  beyond  all  Contrcverfie, 

uknee*  But  now  I  fhall  procceed  tofpeakof  the  Maintenance 
of  Mini  tiers. 

§.  XXVHI.     We  freely  acknowledge,  as  the  Pro- 
';';■  pofition  holds  forth,  that  there  is  an  Obligation  up- 

*ndthetr  on  fuch,  to  whom  God  fends,  or  among  whom  he 
raifeth  up  a  Minilfer,  that  (if  need  is)  they  mini- 
fier  to  his  rfecefini'es.    Secondly,  That  it  is  lawful 

for 


Oj  the    Mlmftry.  329 


for  him  to  receive,  what  is  neceflary  and  convenient. 
To  prove  this,  I  need  not  infilt,  tor  our  Ad  vei  fanes 
will  readily  grant  it  to  us  ^  for  the  thing  we  affirm 
is,  that  this  is  all  that  thele  Scripture  1  eltimon  es, 
relating  to  this  thing,  do  giant  }  3a/.  b.  6.  i  Or.  9. 
it,  12, 1  at,  14.  \Tim.  S.16.  Thai  which  we  then 
oppofe  in  this  matter,  is-,  Firft,  That  it  fhould  be 
G>nftrained  and  Limned.  Secondly,  .That  it  fhould 
be  Superfluous,  Changeable  and  Sumptuous.  And 
Thirdly,  The  manilett  Abufe  thereof  of  which  I 
(hall  alfo  briefly   treat. 

As  to  the  firft,  our  Adverfaries  are  forced  to  re-       I. 
cur  to  the  Example  of  the  Law  ;  a  Refuse  they  u& AgHnft 
in  defending  molt  of  their  Errors  and  Superttitions,  framed 
which  are  contrary  to  the   Nature  and  Purity  of  n^te" 
the  Gofpel. 

They  fay,  God  appointed  the  Levites  the  Tithes  h  Objeft, 
therefore  they  being  alfo  tofuch,  as  Minifler  in  Jtio/y 
Things  under  the  Gofpel. 

I  anfwer  -,   All  that  can  be  githered  from  this  is,  Anfz*. 
that  as  the  Prieftshad  a  Maintenance  allowed  them 
under  the  Law,  fo  alio   the  Miniflcrs  and  Preachers  J^^jJ* 
under    the  Gofpel}    which  is  not  denied  :    But  the /;r  ?/,'/[  .e- 
Cornparifon   will   not   hold,  that  they  fhou Id  have  jfjtcJ?  "'f  1 
tie  very  fame  }  hncefirft,  there  is  no  exprefs  Gofpel-  poachers. 
?  'Jomrnand  for  it,  neither  by  Chrilt  nor  his  Apoltles. 
Second y^  The  Parity  doth  no  ways   hold  betwixt 
the  JLivttes  under  the  Law,  and  the  Preachers  under 
the  Gofpel^  becaufe  the  Levites  were  one  of  the 
Tribes  of  IfracI,  and  fo   had   a  right  to  a  part  of 
the  Inheritance  of  the  Land,  as  well  as  the  reft  of 
the<r  Brethren^   and  havingnone,  had  this  allotted 
to  them  in  lieu  of  it.     Next,  the  Tenth   of  the 
Tithes  was  only  allowed  to  the  Pnefts  that  ferved 
at  the  Altar,  the  reft  being  for  the  Levites  }  and 
alfo  robe  put  up  in  Srore-Houfes,  for  entertaining 
of  Widows   and  Strangers.      But  thefe  Preachers, 
notwithftanding  they  inherit  what  they  have  by 
their  Parents,  as  well  as  other  Men,  yet  claim  the 

whole 


??o  PROPOSITION     X. 

whole  Tubes,  allowing  nothing  eirhcr  to  Widow  or 
Stranger.  But  as  to  the  Tubes,  1  (hill  not  infilt  j  be- 
caufe  divers  have  clearly  and  learnedly  treared  of 
it  apart-,  and  alio  divers  Proteftamsd  >  confefs  them 
nor  to  be  jure  Dwino  :  And  the  Parity,  as  to  the 
quota,  doth  not  hold  -,  but  only  in  general,  as  to 
the  Obligation  of  a  Maintenance.  Which  Mainte- 
nance,  tho'  the  Hearers  be  obliged    to  give,  and 

fon  i  ^ai^  °^  l^QU  ^uty'  ^  t^iey  ^°  not » yet  t^iat  *c 

rfieGofpei ought  neither  to  be   (tinted,  nor    yet    forced,    I 
fT1cV,iedbe  Prove 5  becaufe    Chrift,    when  he  fent  forth  his 
without  fo  Apoitles,  faid}  Freely  ye  have  received,  freely  give, 
mud?  «  ,  Mat.  to.  8.   and  they  had  liberty  to  receive  Meat 
and  Drink,  from  fuch  as  offered  them,  to  fupply 
their  need.     Which  (hews,  that  they  were  not  to 
feek  or  require  any  thing  by  force,  or  to  flint,  or 
make  a  bargain  beforehand^  as  the  Preachers,  as 
well  among  Papilts  as  Proteflants,  do  in  thefe  days; 
who  will  not  Preach  to  any,  until  they  be  fure 
firft    of  fo    much  a  Year:   But  on  the  contrary, 
thefe  were  to  do  their  Duty,  and  freely  to  com- 
municate ("as  the  Lord  fhouid  order  them  )  what 
they  had  received,  without  feeking  or  expe&ing  a 
Reward. 
KicArnoi-     The  anfwer  of  this,  given  by  Nieolaus  Amoldus, 
r£rt/* "Exercir.   Theolg.  Se£t.  42,  43.   is  not  to  be  for- 
Treeiy^ye  gotten  j  but  indeed  to  be  kept  upon  Record  for  a 
^vederc  PerPetual  Remembrance  of  him  and  hisBrerhren* 
mive  '    '"for  he  frankly  anfwers  after  this  manner  ^  We  have 
not  freely  received.,  and  therefore  are  not  bound  to  give 
ttjreely.     The  Anfwer,  I  confefs,  is  ingenuous  and 
good:  For  if  thofe  that  receive  freely,  are  to  give 
freely  •,  it  would  feem   to  follow,   by   the  Rule  of 
Contraries,  that  thofe  who  receive  not  freely,  ought 
not  to,  give  freely  5  and  I  (hall  grant  it.      Only  they 
«  mult  grant  me,  that  they  preach  not  by  and  accord* 
ing  to  the  Gift  and  Grace  of  God  received  •,  nor  can 
they   be  good  Stewards  of  the  man\ foil  Grace  of  God, 
as  every  true  Minitter  ought  to  be:  Or  then  they 

have 


Of  the  Miniflry.  331 


have  gotten  this  Gift  or  Grace  by  Money,  as  bimon 
Magus  would  have  been  compailing  it,  fince  they  g^ouMa" 
think  themfelves  not  bound  to  give  it  without  Mo- 
ney again.     But  to  be  plain,  I  believe  he  intended 
not,  that  it  was  from  the  Gift  or  Grace  of  God  they 
were  to  preach  5   but  from  their  acquired  Arts  and 
Studies,  which  hath  coft  them  much  Labour,  and 
alfo  fome  Money  at  the  Vniverfity.     And  therefore, 
as  he  that  puts  his  Stock  into  the   publick  Bank, 
expects  Intereft  again  ^  fo  thefe  Scholars,   having 
fpent  fome  Money  in  Learning  the  Art  of  Preaching, 
think   they  may  boldly  fay,  they  have  it  not  freely  \ 
for   it  hath  coft  them  both  Money  and  Pains,  and 
therefore  they  expeft  both  Money  and  Eafe  again. 
And  therefore  as  Arnoldus  gets  Money  for  Teaching 
his  young  Students  the  Art  and  Trade  of  Preaching  5 
fo  he  intends   they  flaould  be  payed,  before  they 
give  it  again  to  others.    It  was  of  old  faid,  Omnia  ah  thing 
venalia  Roma,  i.  e.  All  things  are  Jet  to  f ale  tffRome  *  *re,fet  t0 
but  now  the  fame  Proverb  maybe  applied  to  Fra-Rom^T* 
nequer  :  And   therefore  Arnoldus's  Students,  when  Fr*f4uec 
they  go  about  to  Preach,  may  fafely  feek  and  re-  *p** 
quire   hereby,  telling  thejr  Hearers  their  Matter's 
Maxim  -,  Nos  gratis  non  accepimus,  ergo  neque  gratis 
dare  tenemur.      But   then  they  may  anfwer  again, 
that  they  find  them  and  their  Mafter  to  be  none 
of  his  Minilters-,   who,  when  he  fent  forth  his  Dif- 
ciples,  gave  them  this  Command,  Freely  ye  have  re- 
ceived, jreely  give  ^  and  therefore  we  will  have  none 
of  your  teaching,  becaufe  we  perceive  you  to  be  of 
the  number  of  thofe,  that  look  jor  their  Gain  from  If.   6  lS} 
their  Quarter. 

§.  XXIX.  Secondly ,  The  Scripture-Tefti monies,  Reafon  it 
that  urge  this,  are  in  the  fame  nature  of  thofe,  that 
prefs  Charity  and  Liberality  towards  the  Poor,  and  ^ 
command  Hofpitality,  &c.  But  thefe  are  not,  nofiuntary* 
can  be  (tinted  to  a  certain  quantity,  becaufe  J/^';** 
they  are  Deeds  meerly  Voluntary,  where  the  Obe-y?ia?A1a* 
dience  to  the  Command  lieth  in  the  goodwill  of 

the 


H2  PROPOSITION     X. 


the  Giver,  and  not  in  the  matter  of  the  thing  given  *3 
as   Chrift  fheweth  in  the  Example  of  the  Widow's 
Mite.    So  that,  tho'  there  be  an  Obligation  upon 
Chriitians,  to  minifter  of  outward  things  to  their 
Miniiters}  yet  there  can  be  no  definition  of  the 
quantity,  but  by   the  Givers  own  confent^  and  a 
little  from  one  may  more  truly  fulfil  the  Obligation, 
than  a  great  deal  from  another.     And  therefore  as 
A&s  of  Charity  and  hofpitality  can  neither  be  limited 
nor  forced  -,  fo  neither  can  this. 
Object.       If  it   be  Objected,  That  Minijlers  may  and  ought 
to  exhort,  perfwade,  yea,  and  earnefly  prefs  Chriftians 
(ij  they  find  them  defedive  therein)  to  Afts  of  Charity 
and  Hofpitality,  and  fo  may  they  do  alfo  to  the  giving 
oj  Maintenance. 
d77/™-         I  anfwer  -,   AH  this  faith  nothing  for  aftinted  and 
forced  Maintenance,  for  which  there  cannot  fo  much 
as  the  fhewof  one  folid  Argument  be  brought  from 
Scripture.     I  confefs,   Minifters  may  ufe  Exhcrta* 
tion  in  this,  as  much  as  in  a;;y  other  cafe,  even  as 
the  Apoltle  did   to  the  Corinthians,  fhewing  them 
Rrw**"  their  Duty  :   But  it   were  fit  for  Minifters,  that  fo 
th.it the'    do,   that   their   Teltimony   might   have  the  more 
v'^Le    weight,  and  be  the  freer  of  all  fufpirion   ofGove- 
vnhoutr      touinefs  and  Self  intereft,  that   they  might  be  able 
$>*'&■      t0  fay   trujy?  in.  the  light  of  God,  that  which  the 
fame   Apoitle   fubjoyns   upon    the  fame  occafion  $ 
1  Cor.  9.  t  5, 1 6,  1 7  , 1 8.     But  J  have  ujed  none  oj  thefe 
things.   Neither  have  I  written  thefe  things, that  it  Jhouli 
be  fo  done  unto  me  :  For  it  were  better  for  me  to  die3 
than  that  any  man  Jhould  make  my  glorying  void.     For 
though  I  preach  the  3  of  pel,  I  have  nothing  to  glory  0}  5 
for   neccjjity  is  laid  upon  me,  yea,  Wo  is  unto  me,  if  I 
preach  not  the  GnfpeL     For  if  I  do  this  thing  willingly \ 
i  have  a  reward-,   but  if  again  ft  my  will,  a  difpenfatton 
oj  the  Gofpel  is  committed  unto  me.    What  is  my  Reward 
then  ?    Verify,  that  when  I  preach  the  Gofpel,  I  may  make 
the  Gofpel  of.  Chrift  without  Charge,  that  lab uje  not  my 
power  in  the  Gofpel. 

Thirdly  h 


I 


OJ   the   Ministry,  333 


Thirdly  \  As  there   is  neither  Precept  nor  Exam- 
ple  far  this  forced  and  Aimed  Maintenance  in  the  Keafon  *• 
scripture  *  fo  the  Apoiile  in  his  folemn  jarevcel  to  Paulc 
);he  Paltors   and   Elders  of  the   Church  of  Ephcfus,  JLzwy* 
guards   them   againlt   it,  Alls  20.  33,34,35.    B\it£lJ*ror 
if  the   thing   had  been   either  lawful  or  pracfifed, 
he  would  rather  have  exhorted  them  to  be  content 
with   their  ftinted   Hire,  and  not   to  covet  more  *, 
whereas   he  fheweth  them,  Firfi,  by  his  own  Ex- 
ample,  that   they  were  not  to  covet  or  expett  any 
Man's  Silver  or  Gold.     Secondly,  that  they  ought  to 
work  with  their  Hands  for  an  hone  ft  Livelihood,  as 
he    had   done.     And  Lafily,  he  exhorts  them  10  to 
do  from  the  words  of  Chrift,  Becaufe^  it  is  a  more 
blejjed  thing  to  give,  than  to  receive  5  (hewing  that  it 
is  fo  far  from  a  thing  that  a  true  Minifter  ought  to 
aim   at,  or  expeel,  that  it  is  rather  a  burthen  to  a 
true  Minilfer,  and  crofs  to  him,  to  be  brought  upon 
necefF  ty  fo  to  lack. 

§.  XXX.    Fourthly,  If  a  forced  and  ftinted  Main-  Rcafon* 
tenance  were  to  be  iuppofed,  it  would  make  the 
Minifters   of  Chrift  juft  one  with  thofe  Hirelings,  ffi%$* 
whom   the   Prophet  cryed   out  againft.     For   cer-  Gofpkof 
tainly,  if  a  Man  make  a  Bargain  to  Preach  to  Peo'*  cbr^h 
pie  for  fo  much  a  Year,  fo  as  to  refufe  to  Preach, 
unlefs  he   have  it  ^  and  feek  to  force  the  People  to 
give  it  by  Violence;   it  cannot  be  denied,  that  fuch 
a  one   preached  for   Hire,  and  fo  looks  jor  his  Gain 
from  bis  Quarter-,  yea,  and  prepares  War  againft  fiub  Mic-Mi 
as  put  not  into  his  mouth  :   But  this  is  the  particular 
fpecial  Mark  of  a  faife  Prophet,  and  an  Hireling, 
and  therefore  can  no  ways  belong  to  a  true  Mini- 
fter of  Chrift. 

Next,  that  a  Superfluous  Maintenance,  that  is,  M»dtr*H 
more  than  in  reaf  n  is  needful,  ought  not  to  be  P'°E 

.  '         °  anal      li  * 

received   by  Chrii;ian    Miniiteis,     will    not   need  €Xcum *- 
much  Proof,  feeing  the  more  Moderate  and  Sober, ^'A1^ 
both  arnon^  Papif>s  and  Prot'eftants,  readily  confefs,/.V 
it,  who  with  one  Voice  exclaim  againlt  the  **;  * 


ffJflV* 


ye/.;<cs 


PROPOSITION     X. 


1- 


cejfive  Revenues  of  the  Clergy  :  And  that  it  mif 
not  want  a  Proof  from  Scripture,  what  can  m 
more  plain,  than  that  of  the  Apoflle  to  Timt 
thy?  i  Tim.  6.  7,  8,  9,10.  where  he  both  fbewj* 
wherewith  we  ought  to  be  Content,  and  alfo  the 
hazzard  of  fuch  as  look  after  more  •,  and  indeed,  fince 
that  very  Obligation  of  giving  Maintenance  to  a 
Minifter,  is  founded  upon  their  Need,  and  fuch 
as  have  opportunity  to  Work,  are  commended  ra- 
ther in  not  Receiving,  than  in  Receivings  it  can 
no  ways  be  fuppofed  lawful  for  them  to  receive 
more  than  is  fufficient.  And  indeed,  were  they 
truly  Pious  and  Right,  tho'  Neceflitous,  they  would 
rather  incline  to  take  too  little,  than  be  gaping 
after  too  much. 
II.  §.  XXXI.     Now,  that  there  is  great  excefs  and 

abufe  hereof  among  Chriftians,  the  valt  Revenues 
rfethexcefi  which   the  Bifhops  and  Priefts  have,  both  Papift 
Priefcdnd  and  Proteftant,  do  declare  ^  fince  1  Judge  it  may  be 
Bifhops     faici  without  any  Hyperbole,   that   fome  particular 
Perfons  have  more  paid  them  Yearly,  than  Chrilt 
and  his  Apoftles  made  ufe  of  in  their  whole  Life- 
time ;  who  yet  wanted  not  what  was  needful  as  to 
the   outward  Man,  and  no  doubt  deferved   it  far 
better,   than   thofe  that  enjoy  that  fulnefs.    But 
it   is  manifeft,  thefe  Bifhops  and  Priefts  love  their 
fat  Benefices,  and  the  Pleafure  and  Honour  that  at- 
tends them,fo  well,  that  they  purpofe  neither  to  follow 
ChriS,  nor  his  Apoftles  Example  or  Advice  in  this 
,        matter. 
Object.       But  it's  ufually  objetfed.  That  Chrijiians  are  be- 
come fo  hardhearted,  and  generally  Jo  little  heed  J "pi- 
ritual  Things,  that  if  Miniflers  had  not   a  fettled 
and  lrinted  Maintenance,  fecured  them  by  Law,  they 
and  their  Families  might  Starve jor  want  cj  Bread. 
JLnfw.         1   anfwer-,    This   Objection    might    have   fome 
weight,  as  to  a  carnal    Miniftry,  made  up  of  natu- 
ral Men,  who  have  no  Life,  Power,  nor  Vertue  with 
them-,  and  fo  may  infinuate  fome  need  of  fuch  aMain- 

tenancc 


°j  the  Miniftry.  ~ 


tenancc  for  fuch  a  Miniftry :  But  it  faith  nothing  as  to 
fuch  as  are  called  and  fent  of  God,  who  fends  no  Man  They**«*' 
away  jarimg  upon  his  own  charges;  and  fo  go  forth  JfwGof 
in  the  Authority  and  Power  of  God,  to  turnPeo-^^'  th9 
pie  from  Darknefs  to  Light,  for  fuch  can  truft  to  ItZZ 
him  that  feadeth  them,  knowing  that  he  requireth  Hands* 
nothing  of  any,  but  what  he  giveth  Power  to 
perform  h  and  fo  when  they  return,  if  he  inquire, 
can  fay,  they  wanted  nothing.  And  fuch  alfo  when 
they  ltay  in  a  place  (being  immediately  furnifhed 
by  God,  and  not  needing  to  Borrow  and  Steal 
what  they  Preach  from  Hooks,  and  take  up  their 
time  that  way)  fall  a  working  at  their  lawful 
Imployments,  and  labour  with  their  Hands,  as 
P^/did,  when  he  gathered  the  Church  at  Corinth. 
And  indeed,  if  this  Objection  had  any  weighr, 
the  Apoftles  and  primitive  Paftors  fhould  never 
have  gone  forth  to  Convert  the  Nations,  for  fear 
of  Want.  Doth  not  the  DoQrine  of  Chrift  teach 
us  to  Venture  all,  and  Part  with  all,  to  ferve  God  > 
Can  they  then  be  accounted  Minifters  of  Chrift, 
who  are  afraid  to  preach  him,  left  they  get  not 
Money  for  it;  or  will  not  do  it,  until  they  be 
fure  of  their  Payment  ?  What  ferves  the  Miniftry 
for,  but  to  Perfect  the  Saints,  and  fo  to  Convert: 
them  from  that  hard-heartednefs? 

•But  thou  wilt  fay,  I  have  laboured  and  preached  to  Objeft, 
them,  and  they  are  hard-hearted  ftill,  and  will  not  give 
me  any  thing. 

Then  furely  thou  haft  either  not  been   fent  to  Anfvi. 
them  of  God,  and  fo  thy  Miniftry  and  Preaching 
hath  not  been  among  them  in    the   Power,  Virtue, 
and  Life  of  Chrift,  and  fo  thou  deferveft  nothing  * 
or   elfe  they    have  rejected  thy  Teftimony,  and  fo 
are   not  worthy  -,  and  from  fuch  thou  oughteft  not  Maf  r  r4 
to  expeft,  yea,  nor  yet  receive  any  thing,  if  they  if  they  re- 
would    give  thee  5  but  thou  oughteft  10  ftake  <$%%!**>*% 
thn  Dujl  jrom  thy  leet,  and  leave  them.     And  how  Jhahtfo 
frivolous  this  Objection  is,  appears,  in  that  in  the  %{££ 

darkeft 


*Z_-— — -J- 

AS  ~       PROPOSITION    X. 


darkeit  and   moft  fuperltitious  Times,  the  Priefts 
Revenues   increafed   moft,  and  they  were  moft  rich- 
ly  rewarded,  though  they  deferved   leift.     So  that 
he   that  is  truly  lent  of  God,  as  he  needs  not,  fo 
neither   will   he   be  afraid  of  Want,  fo  long  as  he 
ferves  fo  good   a  Matter;   neither  will  he  ever  for- 
bear   to  do    his   Work  for  that  Caufe.     And   in- 
deed  fuch    as    make   this   Obje&ion,     (hew    truly 
that  they  ferve  not  the  Lord  Cbrifi    but  their  own 
Belly,  and  mat  makes  them  fo  anxious  for  want  of 
Food  to  it. 
III.         §.  XXXII.     But  LaStly,  as  to  the  Abufes  of  this 
kind  of  Maintenance  ^   indeed   he,   that    would  go 
The  many   through  them   all,  tho'  he  did  it  pafftngly,  might 
Trl£s       make   of  it    alone   an   huge   Volume,  they  are  fo 
Ma  nee-     great   and    numerous.     For    this    Abufe,  as  others, 
lrifi£s.       c:ept  in  with  the  Apoftafie  ^  there  being  nothing  of 
this  in   the  primitive   Times:    Then  the  Minilters 
claimed  no  Tithes,  neither  fought  they  a  Hinted  or 
forced  Maintenance  •  but  fuch  as  wanted,  had  their 
Neceffiry   fupplied    by    the    Church  5    and  others 
wrought  with    their  Hands.  *  But  the  Periecutions 
being  over,  and  the  Emperors  and  Princes  coming 
under  the  Name  of  Chriftians,  the   Zeal  of  thofe 
great  Men  was  quickly  a^ufed  by  the  Coveteoufnefs 
of  the  Clergy,  who  foon  learned  to  change  their 
Cottages  with  the  Palaces  of  Princes  ^  and   refted 
not,  until  by  degrees   fome  of  them   came   to  be 
Princes   themfelves,   nothing   Inferiour  to  them   in 
Splendor,   Luxury  and  Magnificence  •    a  method  of 
living,  that   honeft  Feicr  and   John,  the  Ft/her  wen, 
and  Paul  the  Teni-waker^  never  coveted  5  and  per- 
haps as  little  imagined,  that   Men  pretending  to 
be  their  Succeflbrs,  fhould    have  arrived    to  thefe 
things.     And  fo   foon  as   the    B  fhoDS    were   thus 
featid  and  conftitute,, forgetting  the  Life  and  Work 
ot  a  Christian,   they    went    ufually    by   ^\)Q   Ears 
together,     about   the   Precedency    and    Revenues, 
each  coveting  the  Chiefeft   and    Fatteft  Benefice. 

li 


Of  the  Miniftry.  ^ 


It  is  alfo  to  be   regretted  to  think,  how  foon  this 
Mifchief  crept  in  among    Proteftants  ;  who  had  rfoprow 
fcarce  well  appeared,  when  the  Clergy  among  them  ^JfJwT 
began  to  fpeak  at  the  old  rate,  and  (hew,  that  thoVj&«  the 
they  had  forfaken  the  Bifhop  of  Rome,  they  were  IZU^U 
not  refolved  to  part  with  their  old  Benefices  .-  And  forjake  the 
therefore  fo  foon  as  any  Princes  or  Stares  fhook  ^^ 
off  the  Pope's  Authority,  and  fo  demolifhed  the 
Abbies,  Nunneries,  and  other  Monuments  of  Super*' 
ltition,  the  reformed  Clergy  began  prefently  to  cry 
out    to    the  Magiftrates,  to  beware    of  medling 
with  the  Churches  Patrimony  ^  feverai  exclaim- 
ing  againft  making  a  lawful  Ufe  of  thofe  valt 
Revenues  that    had  been   fuperftitioufly    bellow- 
ed upon  the  Church  (  fo  called  )  to  the  Good  and 
Benefit  of  the  Common-wealth,  as  no  lefs  than 
Sacriledge.  "  r/  Q 

But  by  keeping  up  of  this  kind  of  Maintenance  gy-Za-v*- 
for  the  Miniftry,  and  Clergy- men,  fo  called,  their  twfmfu 
is  firft  a  Bait  laid  for  Covetoufnefs,  which  is  Idola. 
try,  and  of  all  things  moft  Hurtful  \  fo  that  for 
Covetoufnefs  fake,  many  being  led  by  the  defire  of 
filthy  Lucre,  do  apply  themfelves  to  be  Minifters, 
that  they  may  get  a  Livelyhoodby  it.     If  a  Man 
have  feverai  Children,  he  will  allot  one  of  them 
to  be  a  Minifter,  which  ifhecangetit  to  be,  he 
reckons  it  as  Good  as  a  Patrimony  ^  fo  that  a  fat 
Benefice  hath  always  a  good   many  Expe&ants, 
and  then  what  Bribing,  what  Courting,  what  In- 
dultry,  and  fhameful  A&ions,   are.ufed  to  acquire 
thefe   things,  is  too  openly   known,  and  needs  noc 
to  be  proved. 

The  Scandal  that  here-through  is  raifed  among 
Chriftians,  is  fo  manifeft,  that  it  is  become  a  Pro-  The  Gn»<% 
verb,  That  the  Kirk  is  always  greedy.  Whereby  S^T1 
the  Gift  and  Grace  of  Gcd  being  negle&ed,  they 
have  for  the  moft  part  no  other  Morive  or  Rule, 
in  applying  themfelves  to  one  Church  more  than 
another,  b\tf  the  greater  Benefice,    For  tho*  they 

Z  hypacri- 


z — 

/  6  PROPOSITION    X. 


hypocritically  pretend,  at  their  accepting  of,  and 
entring  into  their  Church,  that  they  have  nothing 
before  them,  but  the  Glory  of  God,  and  the  Salva- 
tion of  Souls  *  yet  if  a  richer  Benefice  offer  it  felf, 
they  prefently  find  it  more  for  God's  Glory,  to 
remove  from  the  firtt,  and  go  thither.  And  thus 
they  make  no  difficulty  often  to  change,  while 
notwithstanding  they  accufe  us,  that  we  allow 
Minilters  to  go  from  Place  to  Place,  and  not  to 
be  tied  to  one  Place  5  but  we  allow  this,  not  for 
the  gaining  of  Money,  but  as  moved  of  God.  For 
if  a  Miniffer  be  called  to  miniiter  in  a  particular 
Place,  he  ought  not  to  leave  it,  except  God  call 
him  from  it,  and  then  he  ought  to  obey  ;  For 
we  make  the  Will  of  God  inwardly  repealed,  and  not 
the  Love  of  Money,  and  more  Gain,  the  Ground 
of  removing. 
i.necier-  Secondly  *  From  this  Abufe,  hath  proceeded  that 
tfsLux-  Luxury  and  Idlenefs,  that  molt  of  the  Clergy  live 
UT>  in,  even  among  Protefiants,  as  well  as  Papiits,  to 

the  great  Scandal  of  Chriltianity.  For  not  ha- 
ving lawful  Trades  to  work  with  their  Hands, 
and  being  fo  fuperfluoufly  and  fumptuoufly  pro- 
vided for,  they  live  in  Idlenefs  and  Luxury  :  And 
there  doth  more  Pride,  Vanity,  and  Worldly 
Glory  appear  in  their  Wives  and  Children,  than 
in  molt  others  *,  which  is  open  and  evident  to 
all. 
\Js£mU  thirdly  ^  They  become  hereby  fo  glued  to  the 
'^Love  of  Money,  that  there  is  none  like  them  in 
Malice,  Rage  and  Cruelty  :  If  they  be  denied  their 
Hire,  they  rage  like  drunken  Men,  fret,  fume, 
and  as  it  were,  go  mad.  A  Man  may  fooner  fatis- 
.  fy  the  fevereft  Creditor,  than  them  s  the  general 
Voice  of  the  Poor  doth  confirm  this.  For  in- 
deed they  are  far  more  exa&  in  taking  up  the 
Tithes  of  Sheep,  Geefe,  Swine  and  Eggs,  ©V.  and 
look  more  narrowly  to  it,  than  to  the  Members 
of  their  Flock ;  They  will  not  mifs  the  leaft  Mite  v 

and 


Oj  the  Mimftry*  339 


and  the  pooreft  Widow  cannot  efcape  their  ava 
ritious  Hands.    Twenty  Lyes  they  will   hear  un  Poor  Wir 
sreproved  h  and  as  many  Oaths  a  Mafl-.gmay  fwear  ?™*0f  lU 
in  their  hearing,   without    offending  them  ^  and  efcaPe  th* 
greater  Evils  than  all  this,  they  can  overlook.    Bur  JZ% 
If  thou  oweft  them  ought,   and  refufeft  to  pay  it,  *<****• 
then  nothing  but  War  will  they  thunder  againlt 
thee,  and  they   will  ftigmatize  thee  with  the  hor- 
rible Title  of  5acri/edge,   and   fend   thee   to  Hell 
without  Mercy  ^  as  if  thou  hadft  committed  the 
Sin   againft  the   Holy  Ghoft.    Of  all  People,  we 
can  bell    bear  witnefs  to  this  $   for  God    having   . 
fhewn  us  this  corrupt  and  Antichriftian  Miniftry,  of  Ami 
and  called  us  out  from  it,  and  gathered  us  unto  chrlU  is 
his  own   Power   and  Life,  to  be  H  fepa rare  People,  M?iut^ 
fo  that  we  dare  not  join   with.,  nor   hear   thefe 
Antichriflian  Hirelings,  neither  yet  put  into  their 
Mouths,    or  feed  them:   O!   What  Malice,  Envy, 
and   Fury  hath  this  raifed  in  thefit  Hearts  againft 
us  ?     That  tho5  we  get  none  of  tteir  Wares,  nei- 
ther will  "buy  them,    as    knowing  them   to   be 
naught,  yet  will  they    force    us    to  give  them 
Money :    And  becaufe    we   cannot  for  Confcience 
fake  do  it,  our  Sufferings  have  upon  that  Account 
been  unutterable.     Yea,  to  give  Account  of  their 
Cruelty,   and  feveral  Sorts  of  Inhumanity  ufed  a- 
gainft  us,  would  make  no  fmall  Hiitory.    Thefe  k> 

avaritious  Hirelings  have  come  to  that  Degree  of 
Malice  and  Rage,  that  feveral  poor  labouring  Men 
have  been  carried  Hundreds  of  Miles  from  their 
own  Dwellings,  and    fhut    up   in    Prifon,    fome 
Two,  fome    Three,  yea,  fome   feven  Years  toge- 
ther, for  the  Value   of  One  Pound  Sterling,  and 
lefs.    I  know  my  felf   a  poor  Widow,  tnat  for AW. 
the  Tithes  of  her  Geefe,  which  amounted  not  xo'fw j, 
Five   Shillings,  was  about  Four  Years  kept  in  Pri  f 
fon,  Thirty  Miles  from  her  Houfe.     Yea,  they  by  Tout 
Violence,  for  this  Oufe,  have  plundered  of  Mens1"' x''' 
Goods    the  Hundred  fold,   and   prejudiced    much 

Z  2  mors/     • 


34o 


PROPOSITION    X. 


more;  Yea,  Hundreds  have  hereby  fpilt  their  In- 
s°™e  !°P  nocent  Blood,  by  dying  in  the  filthy  noifom  holes  and 
in  "aft?"  Prifons.  k\r\^  ^ome  °f  r^e  Prints  have  been  fo  in- 
voimedT  ra§ec^'  that^Goods  thus  ravifhed  could  not  fatisfy 
TbePiiefiJI  them  3  but  tiiey  mull  alfo  fatisfy  their  Fury,  by 
&«*  beating,  knocking,  and  wounding  with  their  Hands 

innocent  Men  and  Women,  for  refufing  (  for  Con- 
fcience  fake  )  to  put  into  their  Mouths. 

The  only  way  then  foundly  to  Reform  and 
Remove  all  thefe  Abufes,  and  take  away  the 
Ground  and  Occafion  of  them,  is,  to  takeaway 
all  (tinted  and  forced  Maintenance  and  Stipend:  And 
feeing  thofe  things  were  anciently  given  by  the 
People,  that  they  return  again  into  the  publick 
Treafure  -,  and  thereby  the  People  may  be  great- 
ly benefitted  by  them,  for  that  they  may  fupply 
for  thofe  publick  Taxations  and  Impofitions,  that 
are  put  upon  them,  *and  may  eafe  themfelves  of 
frwo  heap  t^em*  And  whoever  call  or  appoint  Teachers  to 
Tenuis*   themfeUres,  let  them  accordingly  entertain  them ; 

AheTLt    ^n^  ^or  ^uc^  as  are  ca^ec*  anc*  moved  to  the  Mi- 
thwfro-    niftry  by  the  Spirit  of  God,  thofe  that  receive  them, 

sif'end"  an<*  ta^e  °^  tIie  S°°d  of  their  Miniftry,  will  no 
doubt  provide  things  needful  for  them,  and  there 
will  be  no  need  of  a  Law  to  force  a  Hire  for  them  : 
For  he  that  fends  them,  will  take  care  for  them*T 
and  they  alfo,  having  Food  and  Raiment,  will  there* 
j. 7  uith  be  content. 

tf',4'W      §•  XXXIII.    The  Sum  then  of  what  is  faid,  is; 
That  the  Miniftry  that    we  have  pleaded  for,  and 
rjjj  which  alfo  the  Lord  hath  raifed  up  among  us,  is,  in 
a-     all  its  Parts,  like  the  true  Mini  [fry  oj the  Apoflles  and 
?„    Primitive  Church,     Whereas  the  Miniltry  our  Adver- 
ts, faries  feck  to  uphold  and  plead  for,  as  it  doth  in  all 
its  Parts  differ  from  them  •  fo,  on  the  other  hand,  it 
is  very  like  the  falfe  Prophets  and  Teachers,  tefified 
againfl  and  condemned  in  the  Scripture  :  As  may  be 
thus  briefly  iliuftrated. 

i.  The 


Of  the  Miniftry.  34*    - 

I.  The  Miniltry  and  MimRcts  we  plead  for,  arefucb 
as  are  immediately  called  and  fern  forth  by  Chrift  and  ^4/S 
his  Spirit  unto  the  Work  of  the  Miniftry:  So  were  Call, 
the  holy  Apoltles  and  Prophets,  as  appears  by  thefe 
Places,  Mat.  10.  i,  ?.  Eph.^.  11.  Heb.  5.4. 

1.  But  the  Miniftry  and  Minifters  our  Oppofers  plead 
for,  arefuch  as  have  no  immediate  Call  from  Chrift, 
to  whom  the  Leading  and  Motion  of  the  Spirit  is  not 
reckoned  neceffary  \  but  who  are  called,  f em  forth,  and 
ordained  by  wicked  and  ungodly  Men  :  Such  were  of 
old  the  faife  Prophets  and  Teachers,  as  appears  by 
thefe  Places,  Jer.  14. 14, 15.  item,  chap.  23.  21.  and 
27.  15. 

2.  The  Minifters  we  plead  for,  arefuch  as  are  aUed  True  Mini- 
*nd  led  by  God's  Spirit,  and  by nhe '  Power  & 'Operation  0ffiersQui^ 
his  Grace  en  their  Hearts, are  infome  meafure  converted  * 

and  regenerate, and fo  are  good,  holy,  and  gracious  Men : 
Such  were  the  holy  Prophets  and  Apoftles,  as  ap- 
pears from   1  Tim.  3. 2,  3,4,  $,  6.  Tit.  1.  7, 8, 9. 

2.  But  the  Minifters  our  Adv  erf  aries  plead  for,  are 
fuch  to  whom  the  Grace  of  God  is  no  needful  ^ualifica* 
tion-,  andfo  maybe  true  Minifters,  according  to  them, 
iW  they  be  ungodly,  unholy,  and  profligate  Men  :  Such 
were  the  falfe  Prophets  and  Apoftles,  as  appears 
from  Mic.  3.  ?,  11.  1  Tim.  6.5,6,7,%,  &c.  2  Tim.  3.2. 
2  Pet.  2.  1,  2,  3. 

3.  The  Minifters  we  plead  for  arefuch  as  all,  move,  True  Mini- 
end  labour  in  the  Work  of  the  Miniftry  -,  not  from  their  ^eri  u  01k> 
own  meer  natural  Strength  and  Ability,  but  as  they  are 
atfed,moved,fupported,  ajjifled  and  influenced  by  the  Spi- 
rit of  God,  and  minifter  according  to  the  Gift  received, 

as  good  Stewards  of  the  manifold  Grace  of  God:  Such 
were  the  holy  Prophets  and  Apoftles,  1  P<?/.4.io,i  1. 
I  Cor.  1. 17.  1  Cor.  2.  3,  4,  ?, 13.  AUs  2.  4.  Mat.  10. 
20.    Mark  13.  11.    Luke  12.  12.    1  Cor.  13.2. 

3.  But  the  Minifters  our  Adverf aries  plead  for,  are 

fuch  as  wait  not  for,  nor  expeft,  nor  need  the  Spirit  of 

God,  to  aft  and  move  them  in  the  Work  of  the  Miniftry  -, 

tut  what  they  do>  they  do  from  their  own  mecr  natural 

Z  3  Strength 


PROPOSITION    X. 


Strength  and  Ability,  and  what  they  have  gathered  and 
fallen  from  the  Letter  of  the  Scripture,  and  other  Books y 
and  Jo  Jpeak  It  forth  in  the  ftrengthoj  their  own  Wifdom 
and  Eloquence,  and  not  in  the  Evidence  and  Demonstra- 
tion of  the  Spirit  and  Power:  Such  were  the  falfe  Pro- 
phets and  Apoftles,  as  appears,  fer.  23.  30,  31,52, 
34,  &c.  tCfcr.4.  *$•  Jude  iS. 
'True  Mivi-  4*  ^oe  Minifters  we  plead  for,  arefuch  as  being  holy 
/^Hu'1'  and  humble,  contend  not  for  Precedency  and  Priority  j 
mUiy.  fat  rather  fir  ivs  to  prefer  one  another,  and  ferve  one 
another  in  love-,  neither  defire  to  be  diflinguiftfd from  the 
reft  by  their  Garments  and  large  Phy  latteries,  norfeek 
the  Greetings  in  the  Market-place  nor  upper  mofl  Rooms 
at  Feafts,nor  the  chief 'Seats  in  the  Synagogues  ^  nor  yet 
to  be  ailed  of  Men  Matter,  &c.  Such  were  the  holy 
Prophets  and  Apoftles,  as  appears  from  Mat.  23.  8, 
$,  10.  and  20.  25,  26,  27. 

4.  But  the  Minifters  our  adverfaries  plead  for  are 
fuch  as  firive  and  contend  for  Superiority,  and  claim 
Precedency  over  one  another  ^  offering  and  ambitioufly 
feeking  after  the  for  erne  ntioned  things  \  Such  were  the 
falfe  Prophets  and  ajpoftles  in  time  paft,  Mat.  23. 
5,  6,  7. 

tout  Mini*      5.  The  Minifters  we  plead  for,  arefuch  as  having 
freely  received,  freely  give  ^  who  covet  no  Man's  Silver, 
Gold  ^Garments  -,  whoSeek  no  Man's  Goods,  but  Seek 
them,  and  the  Salvation  of  their  Souls  :  Whofe  Hands 
Supply  their  ownNeceffities,workinghonetfly for  Bread  to 
the  mf elves  and  their  Families*  And  if  at  any  time  they 
le  called  of  God/0  as  the  Work  of  the  Lord  hinder  them 
from  the  uSe  of  their  Trades,  take  what  is  freely  given 
them,  by  Such  to  whom  they  have  communicated  Spiri- 
tuals 5  and  having  Food  and  Raiment,  are  therewith  con* 
tent:  Such  were  the  holy  Prophets  and  Apoftles, 
as  appears  from  Mat.  10.8.    Alls,  20.  33,  34,  35. 
iTim.  6.8. 

5.  But  the  Minifters  our  Adversaries  plead  for9  are 
Such  as  not  having  freely  received,  will  not  freely  give  ^ 
fat  are  covetous >  doing  that  which  they  ought  not,  for 

filthy 


Of  the  Miniftry.  w 


filthy  Lucre's  fake  *  as  to  preach  for  Hire,  and  Divine 
for  Money,  and  look  for  their  Gam  from  their  Quar- 
ter, ard  prepare  War  again!}  fuch  as  put  not.  into  their 
Mouths,  &c.  Greedy  Dogs, ditch  can  never  have  enough. 
Shepherds, who  f'cedthewjelvcs^and  not  the  Flock  •,  eating 
the  Fat,  and  clothing  the;; f elves  with  the  Wooll  ^making 
.Merchandife  of  Souls  •,  and  following  the  way  ^/Balaam, 
that  loved,  the  Wages  of  \Jn right  eoufnefis.  Such  were 
the  falfe  Prophets  and  Apoltles,  Ifau  $6.  1 1.  Ezek. 
34.  2,  3,  8.  Mic.  3.  5,  11.  Tit.  1. 10,  11.  2  Pet.  2.  j. 
2,  3.  14,  i>- 

And  in  a  word,  We  are  for  a  Holy,  Spiritual,  rr»e  Mini- 
Pure  and  Living  Miniltry,  where  the  Minifters  are  ^™^£ 
both  Called,  Qualified  and  Ordered,  A&ed  and  In-  %**!•* 
fluenced  in  all  the  fteps  of  their  Miniftry  by  the 
Spirit  of  God  -,  whiqh  being  wanting,  we  judge  they 
ceafe  to  be  the  Minifters  of  Chrift. 

But  they  judging  this  Life,  Grace  and  Spirit,  no 
EfTential  Part  of  their  Miniftry,  are  therefore  for 
the  upholding  of  an  Human*,  Carnal,  Dry,  Barren, 
Fruitlefs,  and  Dead  Miniftry  ^  of  which  (alas;  wo 
have  feen  the  Fruits  in  the  moft  part  of  their 
Churches  :  Of  whom  that  Saying  of  the  Lord  is 
certainly  verified,  Jer.  23.  32. —  Ifent  them  not,  nor 
commanded  them,  therefore  they  fhall  not  profit  this 
People  at  all,  faith  the  LOR  D. 

PROPOSITION    XL 

Concerning  Worfhip. 
AU  true  and  acceptable  Worfhip  to  God  is  offered  in  w,at  the 
the  Inward  and  Immediate  moving  and  drawing  of  x^'^Th'al 
his  own  Spirit,  which  is  neither  limited  to  Places,  is  acccpta- 
Times,  nor  Perfons.     For  though  we  are  to  Worfhip  hltu  oU' 
him  always,  and  continually  to  fear  before  bim\ 
yet  as  to  the  outward  fignification  lhcrerf  in  Pray- 
ers, Praifes  $r    preachings,  vac  ought  not  to  do1*" 

Z  4.  ir 


:44 


PROPOSITION    XI. 


it  in  our  own  Will,  where  and  when  we  will-,  but 
where  and  when  we  are  moved  thereunto  by  the 
(lirrlngandfecret  Infpiration  of  the  Spirit  of  God  in 
cur  Hearts  -,  which  God  heareth  and  accepteth  of,  and 
is  never  wanting  to  move  us  thereunto, when  n$ed  is ; 
ef  which  he  him/elf  is  the  alone  proper  Judge.  All 
ether  Worfllip/fotf,  bothPraifes,  Prayers  or  Preach- 
ings,  which  Man  fets  about  in  his  own  will,  and  at 
bis  own  appointment,  which  he  can  both  begin  and  end 
at  his  pleajurs,  do,  or  leave  undone,  as  himfelj  Jeeib 
meet,  whether  they  be  a  prefcribed  Form,  as  a  Li- 
turgy, &c.  or  Prayers  conceived  extempore  by  the 
natural  flrength  and  faculty  of  the  Mind,  they  are  all 
%?£$*  tut  Superftition,  Will-Worfhip,  and  abominable 
w'orjhip.  Idolatry  in  the  fight  of  God,  which  are  now  to  be  de- 
SUbUstj,  nied  and  rejeUed,  and  feparated  from,  in  this  day  of 
his  Spiritual  Arifing.  however, it  mighthave pleajed 
bem  (who  winked  at  the  Times  of  Ignorance,  with 
c  refpett  to  /fo  Simplicity  and  Integrity  offome,  and 
of  his  own  innocent  Seed,  which  lay  as  it  were  buried 
in  the  Hearts  of  Men  under  that  Mafs  of  Super- 
Itition  )  to  blow  upon  the  dead  and  dry  Bones, 
*nd  to  raifefome  Breathings  of  his  own,  and  anjwer 
them  i  and  that  until  the  Day  fhould  more  clearly 
dawn  and  break  forth. 


toforfakc  iheEvil,and  be  found  in  the  praUice  of  thofe 
perpetual  and  moralPrecepts  of  Right  eoufnefs  andEquity. 
And  2.  In  rendering  that  Revere  nee, Hon  our  and  Ado- 
ru  ion  to  God,that  he  requires  and  demands  of  us-,  which 
is  comprehended  under  Worfhip.  Of  xh^  former  we 
have  already  fpoken,  as  alfo  of  the  different  Rela- 
tions of  Chriflians,  as  they  are  diftinguiihed  by  the 
feveral  Meafures  of  Grace  received,  and  given  to 
every  one  •,  and  in  that  refpeft  have  their  feveral 
Offices  in  the  Body  ofQbrlf.,  which  is  the  Church, 


Of  Worjhip.  34.5 


Now  I  come  to  fpeak  ofWorJJiip,  or  of  thofe  A&s, 
whether  private  or  publick,  general  or  particular, 
whereby  Man  renders  to  God   that  part  of  his 
Duty,  which  relates  immediately  to  him  :   And  as 
Obedience  is  better  than  Sacrifice,   fo  neither  is  any 
Sacrifice  acceptable,  but  that  which  is  done  accord- 
ing to  the  Will  of  him,  to  whom  it  is  offered.    But 
Men,  finding  it  eafier  to  Jacrlfice  in  their  own  Wills, 
than  obey    God's  Will,  have  heaped  up  Sacrifices 
without  Obedience  -,  and  thinking  to  deceive  God, as 
they  do  one  another,  give  him  a  (hew  of  Reverence, 
Honour  and  Worfhip,  while  they  are  both  inwardly 
eftranged  and  alienated  from  his  Holy  and  Righte- 
ous Life,  and  wholly  (hangers  to  the  pure  Breathings 
of  his  Spirit,  in  which  the  acceptable  Sacrifice  and 
Worfhip  is  only  offered  up.    Hence  it  is  that  there  True  w*t 
is  not  any  thing  relating  to  Man's  Duty  towards^*"7* 
God,  which   among  all  forts  of  People  hath  been  God?**r<i* 
more  vitiated,  and  in  which  the  Devil  hath  more  corrupted* 
prevailed,  than  in  abufing  Man's  Mind  concerning 
this  thing:  And  as  among  many  other,  fo  among 
thofe  called  Chriftians,  nothing  hath  been  more  out    ' 
of  order,  and  more  corrupted,  as  fome  Papifts,  and 
all  Proteftants,  do  acknowledge.     As  I  freely  ap- 
prove whatfoever  the    Proteftants  have  Reformed 
from  Papifts  in  this   refpecl^  fo  I  meddle  not  at 
this  time  with  their  Controvefies  about  it :  Only 
it  fuffices  me,  with  them,  to  deny,  as  no  part  of  the 
true  Worfhip  of  God,  that  abominable  Superftition 
and  Idolatry,  the  FopiJI)  Mafs,  the  Adoration  of  Saints  ThePntifo 
and  Angels,  the  Veneration  of  Relicks,  the  Vi Jit  at  ion  \ml\d^ 
of  Sepulchres,  and  all  thofe  other  Superfluous  Ce-  "j**!*** 
remonies,  Confraternities,  and  endiefs  Pilgrimages  Tlumper% 
of  the  RomiJJ)  Synagogue.    Which  all  may  fuffice  to 
evince  to  Proteftants,  that  Antubrijl  hath  wrought 
more  in  this,  than  in  any  other  part  of  the  Chriftianz/Pror^ 
Religion  *  and  fo  it  concerns  them  narrowly  to  con-  JJJ3JlJnl 
fider,  whether  herein  they  have  made  a  cleat  and  perfetrR* 
perfeft  Reformations  as  to  which  ftends  the  Con-  fiwuwitafl 

troverfis 


1*6  PROPOSITION    XL 

trovefie  betwixt  them  and  us.  For  we  find  many 
of  the  Branches  lopp'd  off  by  them,  but  the  Root 
yet  remaining  *  to  wit,  a  Worihjp  a&ed  in  and  from 
Man's  Will  and  Spirit,  and  not  by  and'  from  the 
Spirit  of  God  :  For  the  true  Chriftian  and  Spiritual 
Worfhip  of  God  hath  been  fo  early  loft,  and  Man's 
Wifdom  and  Will  hath  fo  quickly  and  throughly 
mixed  it  felf  herein  -,  that  both  the  Apoftafie  in  this 
refpecT:  hath  been  greateft,  and  the  Reformation  here- 
from, as  to  the  Evil  Root,  molt  difficult.  Therefore 
let  not  the  Reader  fuddenly  ftumbleat  the  account  of 
our  Propofition  in  this  matter  *,  but  hear  us  patiently 
in  this  refpect  Explain  our  felves,andl  hope  (by  the 
afliftance  of  God)  to  make  it  appear,  that  tho'  our 
manner  of  Speaking  and  Doftrine  feem  moft  lingu- 
lar and  different  from  all  other  forts  of  Chriftians? 
yet  it  is  molt  according  to  the  pureft  Chriftian  Reli- 
gion, and  indeed  moft  needful  to  be  obferved  and 
followed.  And  that  there  be  no  ground  of  miftake 
(for  that  I  was  neceflltated  to  fpeak  in  few  words, 
and  therefore  more  obfeurely  and  dubioufly,  in  the 
Propofition  it  felf  )  it  is  fit  in  the  firft  place  to  ex- 
plain and  hold  forth  our  Senfe,  and  clear  the  Stat© 
of  the  Controverfie. 
t  §.  II.    And  firft,  let  it  be  confidered,  That  what 

M^'SSh  *s  here  affirmec*>  is  fpoken  of  the  Worfhip  of  God  in 
.fpokenof."  Gofpel-Times,  and  not  of  the  Worfhip  that  was  un- 
der or  before  the  Law :  For  the  particular  Com- 
mands of  God  to  Men  the  a,  are  not  fufficient  to 
Authorize  us  now,  to  do  the  fame  things ;  elfe  we 
might  be  fuppofed  at  prefent  acceptably  to  offer 
Sacrifice,  as  they  did,  which  all  acknowledge  to 
be  ceafed.  So  that  what  might  have  been  both 
Commendable  and  Acceptable  under  the  Law,  may 
juftly  now  be  charged  with  Superlfition,  yea,  and 
Idolatry.  So  that  impertinently,  in  this  refpe£t, 
doth  Arnoldus  rage  againft  this  Propofition,  \_Exercit. 
Jbeolog.  feft.  44.]  faying  ^  That  I  deny  all  publick  Wor- 
Jhlp,  and  that,  according  to  me,Juch  as  In  Enoch'x  time 

publickly 


Of  Worjhip.  34? 


fubhckly  began  to  call  upon  the  Kame  of  the  Lord  5  and 
fuch  as  at  the  Command  of  God  went  twice  up  to  Jeru- 
faiem  to  worjhip  $  and  that  Anna,  Simeon,  Mary,  ©V. 
woere  Idolaters,  becaufe  they  ujed  the  publick  Worjhip  of 
ibofe  times:  Such  a  Confequence  is  molt  irr. per ri- 
nent,  and  no  lefs  foolifh  and  £bfurd,  than  if  I  (hould 
infer  from  Paul's  Expoltulati-ng  with  the  Galations, 
for   their  returning  to  the  jewijh  Ceremonies  \  that 
he  therefore  condemned  Mofes  and  all  the  Prophets, 
as  foolifh  and   ignorant,  becaufe  they   ufed  thole 
things:    The  forward  Man,  not  heeding  the  dif- 
ferent Difpenfarion.  of  times,  ran  into  this  imper- 
tinency.    Tho' a  Spiritual  Worlhip  might  have  been, 
and  no  doubt  was  pra&ifed  by  many   under  the,. 
Law,  m  great  Simplicity  5  yet  will  it  not  follow,  that  under  the 
it  were  no  Superftition  to  life  all  thofe  Ceremonies  J^VS™ 
that  they  ufed,  which  were  by  God  difpenfed  to  *£/tfm 
the  Jews,  not  as  being  Effential  to  true  Worfhip,  or  Worfhip. 
neceffary  as  of  themfelves  for   tranfmitring  and 
entertaining  an  holy  Fellowship  betwixt  him  and  his 
People*,   but  in  Condefenfion  to  them,  who  were 
inclinable  to  Idolatry,     Albeit  then  in  this,  as  in 
moft  other  things,  theSubftance  was  enjoyed  under 
the  Law,  by  fuch  as  were  Spiritual  indeed  \  yet  was 
it  vailed  and  furrounded  with  many  Rites  and  Cere- 
monies, which  is  no  ways  lawful  for  us  to  ufe  now, 
under  the  Gofpel. 

§.  III.  Secondly  5  Albeit  I  fay,  that  this  Worfhip  is      II. 
neither  limited  to  Times,  places  nor  Perfons-,  yet  TrueWor- 
I  would  not  be  underftood,  as  if  I  intended  the  umiuTtM 
putting  away  of  all  fet  Times  and  Places  to  Wor-  JJ«M° 
fhip  :  God  forbid  I  (hould  think  of  fuch  an  Opinion.  5^T 
Nay,  we  are  none  of  thofe  that  for  fake  the  Affem- 
bling  of  our  /elves  together  ;  but  have  even  certain 
Times  and  Places,  in  which  we  carefully  meet  to- 
gether (  nor   can  we  be  driven   therefrom  by  the 
Threats  and  Perfections  of  Men)  to  wait  upon  God, 
and  worfhip  Him.     To  meet  together  we  think  necef-  ^ecejfi,y9f 
fary  for  the  People  of  God,  becaufe,  fo  long  as  we  M<e$i»z<. 

are 


?48  PROPOSITION    XI. 

*_ 1 ■ 

are  clothed  with  this  outward  Tabernacle,  there 
is  a  neceffity  to  the  entertaining  of  a  Joynt  and  Vi- 
sible Feliowfhip,  and  bearing  of  an  outward  Tefti* 
mony  for  God,  and  feeing  of  the  Faces  of  one 
another,  that  we  concur  with  our  Perfons,  as  well 
as  Spirits  :  To  be  accompanied  with  that  inward 
Love  and  Unity  of  Spirit,  doth  greatly  tend  to 
encourage  and  refrefh  the  Saints, 
c.  win-  BQt  ttie  Limitation  we  condemn  is,  that  whereas 
wnrfliip  the  Spirit  of  God  fhould  be  the  immediate  Aftor, 
ihJsfiri?  Mover,  Perfwader  and  Influencer  of  Man  in  the 
ffQod.  particular  Atts  of  Worfhip,  wjien  the  Saints  are 
met  together,  this  Spirit  Is  limited mhs  Operations, 
by  fetting  up  a  particular  Man  or  Men  to  preach  and 
pray  in  Man's  Will  \  and  all  the  reft  are  excluded 
from  fo  much  as  believing  that  they  are  to  wait 
for  God  s  Spirit  to  move  them  in  fuch  things : 
And  fo  they  neglecting  that,  which  fhould  quicken 
them  in  themfelves,  and  not  waiting  to  feel  the 
pure  Breathings  of  God's  Spirit,  foas  to  obey  them, 
are  led  meerly  to  depend  upon  the  Preacher,  and 
hear  what  he  will  fay. 
?.  True  Secondly  $  In  that  thefe  peculiar  Men  come  not 
Jf?heturd  thither  to  meet  with  the  Lord,  and  to  wait  for 
•J Gad.  the  inward  Motions  and  Operations  of  his  Spirit  5 
and  fo  to  pray  as  they  feel  the  Spirit  to  breathe 
through  them,  and  in  them  -,  and  to  preach,  as 
they  find  themfelves  afted  and  moved  by  God's 
Spirit,  and  as  he  gives  utterance  *  fo  as  to  fpeak 
a  word  in  feafon  to  refrefh  weary  Souls,  and  as  the 
prefent  Condition  and  State  of  tfje  Peoples  Hearts 
require  5  fuffering  God  by  his  Spirit  both  to  pre- 
pare Peoples  Hearts,  and  alfo  give  the  Preacher 
to  fpeak  what  may  be  fit  and  fealonable  for  them  : 
Bur  he  hath  hammered  together  in  his  Clofet,  ac- 
cording to  his  own  Will,  by  his  Humane  Wifdom 
and  Literature,  and  by  Healing  the  words  of  Truth 
from  the  Letter  of  the  Scriptures,  and  patching 
together  other  Men's  Writings  and  Obfervations, 

"  fo 


Of  Worjhip.  H9 


fo  much  as  will  hold  him  fpeaking  an  hour,  while 
the  Glafs  runs  $  and  without  waiting  or  feeling  p 
the  inward  Influence  of  the  Spirit  of  God,  be  de  ^S% 
claims   that  by  haphazard,  whether  it  be  fit  orhafrha7^ 
feafonable  for  the   People's  Condition,  or  no-,  and  *Jud\T 
when  he  has  ended  his  Sermon,  he  faith  his  Prayer  s*™** 
alfo  in  his  own  will  h  and  fo  there  is  an  end  oj  the 
luftnefs.    Which  Cuftomary  Worflup,  as  it  is  no  ways 
acceptable  *>  God ;   fo  how  unfruitful  it  is,  and 
unprofitable  to  thofe  that  are  found  in  it,    th« 
prefent  Condition  of  the  Nations  doth  fufficiently 
declare.    It  appears  then,  that  we  are  not  againft 
fet  Times  for  Worfhip,  as  Arnoldus  againft  this  Pro- 
pofition,  S*#.  45.  no  lefs  impertinently  alledgeth^ 
offering  needleily  to  prove  that  which  is  not  denied  £ 
Only   thefe    Times  being   appointed  for  outward 
Conveniency,  we  may  not  therefore   think,  with 
the  Papifts,  that  thefe  days  are  My,  and  lead  People 
into  a  Superfluous  Obfervation  of  them}  being meth(f 
perfwaded,  that  all  Days  are  alike  holy  in  the  fight  Days*rt 
efGod.    And  albeit  it' be  not  my  prefent  pur pofe  Holj' 
to  make  a  long  Digreflion  concerning  the  Debates 
among  Protelfants,  about  the  FirJiDay  of  the  Week, 
commonly  called  the  Lord's  Day  ^  yet  for  as  much 
as  it  comes  fitly  in  here,  I  fhall  briefly  fignihe  our 
fenfe  thereof. 

§.  IV.     We,  not  feeing  any  ground  in  Scripture  o/f^Hrft 
For  it,  cannot  be  fo  Superfluous,  as  to  believe,  {£f  °^ml 
that  either  the  Jewifh  Sabbath  now  continues,  or  mntiyc& 
that  the  Fcrjl  Day  of  the  Week  is  the  Ante  type  there-  [oJd'sDay. 
of,  or  the  true  Chriflian  Sabbath  h  which,  with  Cal- 
yin^  we  believe  to  have  a  more  Spiritual  Senfe  :  And 
therefore  we  know  no  Moral  Obligation  by  the 
Fourth  Command,  or  elfewhere,  to  keep  the  FirfE 
Lay  of  the  Week  more  than  any  other,  or  any  Holi- 
nefs  inherent  in  it.    But  Jirft,  for  as  much  as  it  is 
necelTary,  that  there  be  fome  time  fet  apart  for 
the  Saints   to  meet  together   to   wait  upon  God  : 
4&A  that  ?<rW//,  it  is  fit  at  foms  times  they  be  freed 

fiora 


3?o 


PROPOSITION    XL 


from  their  other  outward  Affairs  :  And  that  thlrily% 
Reafon  and  Fquity  doth  allow,  that  Servants  and 
Bealts  have  fome  Time  allowed  them,  to  be  eafed 
from  their  continual  Labour:  And  that  fourthly y 
it  appears,  that  the  Apoftles  and  Primitive  Chri- 
fiians  did  ufe  the  Firji  Day  of  the  Week  for  thefe 
Purpofes  5  We  find  our  felvesfufficiently  moved  for 
thefe  Caufes  to  do  fo  alfo,  withour  fuperftitioufly 
{training  the  Scriptures  for  another  Reafon  :  Which, 
that  it  is  not  to  be  there  found,  many  Proteftants, 
yea,  Calvin  himfelf,  upon  the  Fourth  Command,  hath 
abundantly  evinced.  And  tho'  we  therefore  meet, 
and  abltain  from  working  upon  this  Day,  yet  doth 
not  that  hinder  us  from  having  Meetings  alfo  for 
Worfhip  at  other  times. 

§.  V.  Thirdly  $  Tho'  according  to  the  Knowledge 
of  God,  revealed  unto  us  by  the  Spirit,  through 
that  more  full  Difpenfation  of  Light,  which  we  be- 
lieve the  Lord  hath  brought  about  in  this  Day, 
we  judge  it  our  Duty  to  hold  forth  that  Pure  and 
Spiritual  Worfhip,  which  is  acceptable  to  God, 
and  anfwerable  to  the  Teftimony  of  Chrift  and  his 
Apoitles^  and  likewife  to  teftify  aeainft,  and  deny 
rot  only  manifelt  Superftition  and  Idolatry,  but 
alfo  all  formal  Will  Worfhip,  which  Hands  not  in 
the  Power  of  God  :  Yet,  i  fay,  we  do  not  deny  the 
fwiSe  ^ole  Worfhip  of  all  thofe,  that  have  born  the 
Jipo/iafo.  Name  of  ChriJUuns,  even  in  the  Apotfafic,  as  if  God 
had  never  heard  their  Prayers,  nor  accepted  any 
of  them  :  God  forbid  wefhould  be  fovoid  of  Cha- 
rity /  The  latter  Part  of  the  Propofition  fheweth  the 
contrary.  And  as  we  would  not  be  fo  abfurd  on 
the  one  hand  to  conclude,  becaufe  of  the  Errors 
and  Darknefs  that  many  were  covered  and  fur- 
rounded  with  in  Babylon,  that  none  of  their  Prayers 
were  heard  or  accepted  of  God  5  fo  will  we  not  be 
fo  unwary  on  the  other  as  to  conclude,  that  be- 
caufe God  heard  and  pitied  them,  fo  we  ought  to 
continue  in  thefe  Errors  and  Darknefs,  and   not 

come 


Of  Worjhip.  ~ 


come  out  of  Babylon,  when  it  is  by  God  difcovered 
unto  us.      The  Popijh  Mafs  and  Vefpers  I  do  believe  ThePopip 
to  be^stothematterofthemj^w/^^/^/^ryand  %*(' an* 
Superfiition,  and  fo  alfo  believe  the  Proteftants  5  yet  % 

will  neither  1  or  they  affirm,  that  in  the  Darknefs  of 
Popery  no  upright-hearted  Men,  tho'  zealous  in  thefe 
Abominations,  have  been  heard  of  God,  or  accept- 
ed of  him :  Who  can  deny,  but  that  both  Bernard  and  Bernard 
Bonaventure,  Taulerus,  Thomas  a  Kempis,  and  divers  and  Bona* 
others   have  both   known  and  tailed  of  the  Love  i?Ss, 
of  God,  and  felt  the  Power  and  Vertue  ot  God's  j^™8* 
Spirit    working  with   them  for   their  Salvation  ?  ha™?*fcd 
And  yet   ought  we  not  to  forfake  and  deny  thofe  ffQeodLoyt 
Superftitions,  which  they  were  found  in  >  The  Cat 
viniftical  Presbyterians  do  much  upbraid  (and  I  fay 
not  without  Reafon)  the  Formality  and  Dead nefs  Then-jiff* 
of  the  Hpifcopalian  and  Lutheran  Liturgies  5  and  yet,  L««"X> 
as  they  will  not  deny,  but  there  have  been  fome 
good  Men   among  them  *,  fo  neither  dare  they  re- 
fufe,  but  that  when  that  good  ltep  was  brought  in 
by  them,  of  turning  the  publick  Prayers  imo  the 
vulgar  Tongues,   tho'   continued  in  a  Liturgy,  ic 
was  acceptable  to  God,  and  fometimes  accompa- 
nied with    his  Power  and   Prefence$   Yet  will  not 
the  Presbyterians  have  it  from  thence  concluded, 
that  the   Common  Prayers   fhould  fiiil  continue  \  fo 
likewife,  tho5  we  fhould  confefs,  that,  through  the 
Mercy    and    wonderful    Condefcention    of    God, 
there  have   been  upright  in   Heart,   both  among 
Paplfts  and  Proteftants }  yet  can  we  not  therefore 
approve  of  their   Way   in   the    General,    or  not 
go  on   to  the   upholding   of  that  Spiritual   Wor- 
fhip,  which  the  Lord  is  calling  all  to  5  and  fb  to 
the   teftifying  againft  whatfoever  ftands  in  the  way 
ofit. 

§.  VI.    Fourthly-,  To  come  then  to  the  State  of  Jf<!»Mi" 
the  Controverfie,  as  to  the publkkWorJlnp,  we  judge  \ 
it  the  Duty  of  all,  to  be  diligent   in  the  Afiem-  ~i<j<-r:0cd. 
blingof  themfclves  together  (and  what  we  have 

bee.q 


?52  PROPOSITION    XI. 

been,  and  are,  in  this  matter,  our  Enemies  in  Great 
Britain,  who  have  ufed  all  means  to  hinder  our 
Afllmbling  together  to  Worfhip  God,  may  bear 
witnefs)  and  when   AfTembled,  the  great   Work 
of  one  and  all  ought  to  be  to  wait  upon  God  j  and 
returning  out  of  their  own  Thoughts  and  Imagi- 
nations,  to  feel  -the  Lord's  Prefence,  and  know  a 
gathering  into  bis  Hams  indeed,  where  he  is  in  the 
tnidfty  according  to  his  promife.     And  as  every  one  is 
thus  gathered,  and  fo  met  together  inwardly  in  their 
Spirits,as  well  as  outwardly  in  their  Perfons  •,  there 
the  fecret  Power  and  Vertue  of  Life  is  known  to  re- 
frefh  the  Soul,  and  the  pure  Motions  and  Breathings 
of  God's  Spirit  are  felt  to  arife  j  from  which,  as 
Words  of  Declaration,  Prayers  or  Praifes  arife, 
the  acceptable  Worfhip  is  known,  which  Edifies 
the  Church,  and  is  well  pleafing  to  God.     And  no 
Man  here  limits  the  the  Spirit  of  God,  nor  bringeth 
forth   his   own  conned  and   gathered   Stuffy  but 
every  one  puts  that  forth,  which   the  Lord  puts 
into  their  Hearts:   And  it's  uttered  forth  not  in 
Man's   Will  and  Wifdom,  but  in  the  Evidence  and 
t*$tifr  Vemonflration  of  the  Spirit,  and  of  Tower.    Yea,  tho3 
lion."        there  be  not  a  word  fpoken,  yet  is  the  true  Spi- 
ritual Worfhip  performed,  and  the  Body  ofChrilt 
edified  j  yea,  it  may,  and  hath  often  fallen  out 
among  us,  that  divers  Meetings  have  paft  without 
one   word ;  and  yet  our  Souls  have  been  greatly 
edified  and  refrefhed,  and  our  Hearts  wonderfully 
overcome  with  the  fecret  Senfe  of  God's  Power 
and  Spirit,  which  without  words  hath  been  mi- 
niltred  from  one  Veffel   to  another.    This  is  in- 
deed ftrange  and  incredible,  to  the  meer  natural 
and    carnally  minded   Man,   who  will   be   apt   to 
judge  all  time  lolt,  where  there  is  not  fomething 
fpoken,   that's  obvious    to    the   outward   Senfes  5 
and  therefore  I  (hall  infill  a  little  upon  this  Subjeft, 
as  one  that  can  fpeak  from  a  certain   Experience, 
and  not  by  meer  Heajfay,  of  this  wonderful  and 

glorioaf 


.J — — 

Of  Worjhip. 


*>> 


glorious  Difpenfation  j  which  hath  fo  much  the 
more  of  the  Wifdom  and  Glory  of  God  in  ir, 
as  it's  contrary  to  the  Nature  of  Man's  Spirit,  Will 
and  Wifdom. 

§.  VII.   As  there  can  be  nothing  more  oppofire  thefikn 
to  the  natural  Will  and  Wifdom  of  Man,  than  this  **itinj 
filent  waiting  upon  Godh  fo  neither  can  it  be  obtain-  X*wl\ 
ed,  nor  rightly  comprehended  by  Man,   but  as  he 
layeth  down  his  own  Wifdom  and  Will,  fo  as  to 
be  content   to  be  throughly  fubjett  to  God.    And 
therefore  it  was  not  preached,  nor  can  be  fo  pra- 
8ifed,  but  by  fuch  as  find  no  outward  Ceremony, 
no  Obfervations,  no   Words  \  yea,  not     the   belt 
and  pureft  Words,  even   the  words  of  Scripture, 
able  to  fatisfie  their  weary  and  afflicted  Souls :  Be- 
caufe   where  all  thefe  may  be,  the  Life,  Power, 
and  Virtue,  which  make  fuch  things  effectual,  may 
be  wanting.    Such,  I  fay,  were  neceiTitated  to  ceafe 
from   all  outwards,    and  to   be   filent  before  the 
Lord  ^  and   being  directed  to  that  inward   Princi- 
ple of  Life  and  Light  in  themfelves,  as  the  moil: 
excellent  Teacher,  which  can  never  be  removed  zntolCti.  p. .-os 
a  Corner^  came  thereby  to  be  learned  to  wait  upon 
God  in  the  meafure  of  Life  and  Grace  received 
from  him,  and  to  ceafe  from  their  own   forward 
Words  and  Aftings,   in  the   natural   Willing  and 
Comprehenfion,  and  feel  after   this  inward   Seed 
of  Life  ^  that,  as  it  moveth,  they  may   move  with 
it,    and    be  afted    by  its  Power,   and   influenced, 
whether   to  Pray,   Preach  or  Sing.    And  fo  from 
this  Principle  of  Man's   being  Silent,  and  not  act- 
ing in   the  things  of  God,  of  himfelf,  until  thus 
afted  by  God's  Light  and  Grace  in  the  Heart,  did 
naturally  fpring  that  manner  of  fitting  Silent   to- 
gether,   and    waiting   together   upon    the    Lord. 
For,  many   thus  principled,  meeting   together    in 
the  pure  Fear  of  the  Lord,  did   not  apply   them- 
felves prefently  to  Speak,  Pray  or  Sing,  &c.    be- 
ing afraid  to  be  found  atting  forwardiy   in  their 

A  a  own 


J) 


PROPOSITION    XL 


own  Wills,  but  each  made  it  their  work  to  retire 
inwardly  to  the  Meafure  of  Grace  in  themfelves, 
not  being  only  Silent  as  to  Words,  but  even  ab- 
itaining  from  all  their  own  Thoughts,  Imagina- 
tions and  Defires  ^  fo  watching  in  a  holy  Depen- 
dence upon  thq  Lord,  and  meeting  together  not 
only  outwardly  in  one  place,  but  thus  inwardly 
i*\i  in  One  Spirit  and  in  One  Name  of  Jefus,  which  is 
%fosN*mt  his  Power  and  Venue  ;  they  come  thereby  to  en- 
joy and  feci  the  arifings  of  this  Life  j  which  as  it 
prevails  in  each  particular,  becomes  as  a  Flood  of 
Refrefliment,  and  overfpreads  the  whole  Meet- 
ing :  For  Man,  and  Man's  Part  and  Wifdom,  being 
denied  and  chained  down  in  every  Individual, 
and  God  exalted,  and  his  Grace  in  Dominion  in 
the  Heart  -y  thus  his  Name  comes  to  be  One  in  a//, 
and  his  Glory  breaks  forth,  and  covers  all-,  and 
there  is  fuch  a  holy  Awe  and  Reverence  upon  every 
Soul,  that  if  the  natural  part  fhould  arife  in  any, 
or  the  wife  part,  or  what  is  not  one  with  the 
Life,  it  would  prefently  be  chained  down,  and 
judged  out.  And  when  any  are  through  the 
breaking  forth  of  this  Power,  conftrained  to  utter 
a  Sentence  of  Exhortation  or  Praife  or  to  Breathe 
to  the  Lord  in  Prayer,  then  all  are  fenfible  of 
ferfe'197'  *t,  for  the  fame  Life  in  them  anfwers  to  it,  as  in 
Water,  Face  enfwereth  to  Face.  This  is  that  divine 
and  fpiritual  Woffhifa  which  the  World  neither 
knowech  nor  underltandeth,  which  the  Vulture's 
£££$  Eye  feeth  not  into.  Yet  many  and  great  are  the 
suent  Advantages  which  my  Soul,  with  many  others, 
Meetings.  ]iat|1  ta[ted  of  hereby,and  which  would  be  found  of 
all  fuch  as  would  ferioufly  apply  themfelves  hereun- 
to :  For  when  People  are  gathered  thus  together, 
not  ineerly  to  hear  Men,  nor  depend  upon  them  «, 
but  all  are  inwardly  taught  to  Hay  their  Minds  upon 
ItfiG.'}0'  ihe  toni,  and  wait  jor  his  Appearance  in  their  Hearts •, 
thereby  the  forward  working  of  the  Spirit  of 
Man  is  Itajred  and.   Yindred  from  mixing  it  felt 

with 


Of  WorJJnp.  ~ 


with   the^  Worfhip  of  God  ;  and  the  Form  of  this 
Worfhip  is  fo  naked  and  void  of  all  outward  and 
worldly    Splendor,     that    all  occafion  for  Man's 
Wifdom  to  be  excercifed  in  that  Superftition  and 
Idolatry,   hath  no   lodging  here ;  and  fo  there  be- 
ing aifo  an  inward  quietnefs   and    retirednefs  of 
Mind,  the  Witnefs  of  God  arifeth  in  the  Heart,  and 
the  Light  of  Chrilt  fhineth,  whereby  the  Soul  com- 
eth  to   fee  its  own  Condition.     And    there  being 
many  joyned   together  in   the  fame  work,  there  is 
an    Jnward  Travel   and  Wrellling  *    and  alfo,  as 
the  Meafure  of  Grace   is  abode  in,  an  overcoming 
of  the  Power  and  Spirit  of  Darknefs  ^  and  thus 
we  are   often  greatly  ftrengthened  and  renewed  in 
the  Spirits  of  our    Minds,  without  a  word  5  and 
we  enjoy   and  poflefs  the  Holy  FellowfJnp  and  Com- 
tnunwn  of  the  Body  and  Blood  of  Cbrift,  by  which  Eph,*i3' 
our   inward  Man    is    nourifhed   and  fed  :  Which 
makes    us    not   to     dote     upon     outward    Water 
and    Bread   and    Wine^   in    our  fpiritual    Things. 
Now   as  many  thus  gathered  together,   grow  up 
in   the  Strength,  Power  and    Vertue    of  Truth  1 
and  as  Truth  comes   thus   to    have    Victory  and 
Dominion   in  their  Souls,  then    they   receive  an  sptahntt% 
Utterence,   and  fpeak  fteadily   to    the  Edification  Edijit 
of  their  Brethren,  and  the  pure  Life  hath  a  free 
paflage  through  them  ^  and  what   is  thus  fpoken, 
edifieth  the  Body  indeed.     Such  is  the  evident  cer- 
tanity  of  that  divine  Strength,  that  is  communicat- 
cated   by  thus   meeting  together  and   waiting   in 
Silence   upon  God,  that  fometimes  when  one  hath 
come  in,  that  hath    been     unwatchful,   and  wan- 
dring   in    his  Mind,   or   fuddenly   out  of  the  hurry 
of  outward   bufinefs,  and  fo  not  inwaidly  gat     red 
with  the  relt  5  fo  foon  as  he  retires  himfe.lf  inward- 
ly,  this  Power   being  in  a  eood  meafure  raifed  in 
the   whole  Meeting,  will  fuddenly  lay  hold  upon 
his  Spirir,  and  wonderfully   help  to  raife  up  the 
Good  in  him,  and  beget  him  into  the  fenfe  of  the 

A  a  2  fe/n* 


1$6  PROPOSITION    XI. 

fame  Power,   to  the  melting  and  warming  of  his 
Heart:  Even  as  the  warmth  would  take  hold  upon 
a  Man,  that  is  cold,  coming  into  a  Stove  $  or  as  a 
Flame  will  lay  hold  upon  fome  little  combuftible 
matter  being  near  unto  it.     Yea,  if  it  fall  out,  that 
feverai   met  together  be   ftraying  in  their  Minds, 
tho'  outwardly  fiient,  and  ib  wandering  from   the 
meafure  of  Grace  in  themfelves  (  which,  through 
the  working  of  the  Enemy,  and  negligence  of  fome, 
may  fall  our)  if  either  one  come  in,  or  may  be  in, 
who  is  watchful,  and  in  whom  the  Life  is  raifed  in 
a  great  meafure  *  as  that  one  keeps  his  place,  he 
will  feel  a  fecret  Travel  for  the  reft,  in  a  Sympa- 
thy with  the  Seed,  which  is  oppreiTed  in  the  other, 
and  keep  from  arifing  by  their  Thoughts  and  Wan- 
utfccnt     brings.     And   as  fuch   a  faithful  one  waits  in  the 
Travel  one  Light  and  keeps  in  this  Divine  Work,  God  often- 
{°nSi/e°nter  times  anfwers  the  fecret  Travel  and  Breathings  of 
Meeting,    his  own  Seed,  through  fuch  a  one  *,  fo  that  the  reft 
will  find  themfelves fecret/yf mitten,  without  words: 
and  that  one  will  be  as  a  Midwijey  through  the  fe- 
cret travel  of  his  Soul,  to  bring  forth  the  Life  in 
them  5  juft  as  a  little  Water  thrown  into  a  Pump, 
brings  up  the  re-ft^  whereby  Life  will  come  to  be 
raifed  in  all,  and  the  vain   Imaginations  brought 
down  :  And  fuch  a  one  is  felt  by  the  relt,  to  mini- 
iter  Life  unto  them  without  words.     Yea  fome- 
times,  when  there  is  not  a  word  in  the  Meeting, 
but  all  are  filently  waitings   if  one  come  in,  that  is 
rude  and  wicked,  and  in  whom  the  Power  of  Dark- 
nefs  prevaileth   much,  perhaps  with  an  intention 
to  mock,  or  do  mifchiefj  if  the  whole  Meeting  be 
J/wk'ritb  Bathered  into  the  Life,  and  it  be  railed  in   a  good 
Terror,      meafure,   it  will  ftrike  Terror  into  fuch   an   one, 
torYl     and  he  wUl  feel  himfelf  unable  to  refilt  •,  but  by 
fpthn.       the   fecret  ltrength  and  vertue  thereof,   the  power 
of  Darknefs  in  him  will  be  chained  down:  And   i  | 
the  Day  of  his  Vifitation  be  not  expired,   it   wih 
reach  to  the  meafure  of  Grace  in  him,  and  raife  it 

up 


Of  Worjhip.  3$J 


up  to  the  Redeeming  of  his  Soul.    And  this  we 
often  bear  witnefs  of5   fo  as  we  had  hereby  fre- 
quent occafion,  in  this  refpecl,  fince  God  hath  ga- 
thered us  to  be   a  People,  to  renew  this  old  laving 
of  many,  Is  Saul  a  If o  among  the  Prophets}   For'not  lSam  T  -  ,- 
a  few  have  come   to  be  Convinced  of  the  Truth 
after  this  manner :  Of  which  I  my  felf,  in  a  part,  am 
a  true   Witnefs ;    who    not  by  ftrength  of  Argu- 
ments, or  by  a  particular  Difquifition  of  each  Do- 
ttrine,  and  Convincement    of  my    Uuderftanding 
thereby,   came  to  receive  and  bear  wirnefs  of  the 
Truth  5    but   by     being  fecretly    Reached    by  this 
Life,     For  when  I  came  into  the  ftlent  Affemblieso? 
God's  People,  I  felt  a  fecret  Power  among  them, 
which  touched  my   Heart  •,  and  as  I  gave  way  unto  Thetrue 
it,  I  found  the  Evil  weakning  in  me,  and  the  Good  c™™™- 
raifed  up ;  and  fo  I  became  thus  knit  and  united  un-  mem' 
to  them,  hungring  more  and  more  after  the  In- 
creafe   of  this  Power  and  Life,   whereby  I  might 
feel  my  felf   perfectly    Redeemed.    And   indeed, 
this  is   the  fureft   way  to  become  a  Chnflian  h  to 
whom   afterwards  the  Knowledge  and  Underltand- 
ing  ofPrinciplesmll  not  be  wanting  ^  but  will  grow 
up  fo  itiuch  as  is  needful,  as  the  natural  Fruit  of 
this   good  Root :  And  fuch  a  Knowledge  will  not 
be  barren  nor  unfruitful.      After   this  manner,  we 
defire  therefore  all  that  come   among  us  to  be  pro- 
felyted  ^  knowing  that  tho'  Thoufands  fhould  be 
Convinced  in  their  Underftandings  of  all  theTruths 
we  maintain  j  yet  if  they  were  not  fenfible   of  this 
Inward  Life,  and  their  Souls  not  changed  from  Un- 
righteoufnefs  to  Righteoufnefs,    they    could   add 
nothing  to  us.     For   this   is   that  Cement,  where-  iCor.'i? 
by  we  are  joyned  as  to  the  Lord,  fo  to   one  ano- 
ther ^  and  without  this  none  can  Worjhip  with  us.  jL^ 
Yea,  if  fuch  fhould  come  among  us,  and  from  that  «/5  d 
Underltanding  and*  Convincement  they  have  of  the^f/'r'" 
Truth,  fpeak  ever  fo   true  things,   and  utter  them 
forth  with  ever  fo  much  Excellency  of  Speech,  if 

A  a  3  this 


, 


358  PROPOSITION    XL 


this  Life   were  wanting,  it  would  not  edifie  us  at 
all  5  but  be  as  founding  Brafs,  or  a  tinkling  Cymbal, 
i  Cor.  13.  i. 
c-itWork       §•  VIII.  Our  Work  then  and  Worfhip  is,  when  we 
Wor-  meet  together,  for  every  one  to  watch  and  wait  upon 
:i"r  God  in  tbemj elves,  and  to  be  gathered  from  all  Vifi- 
f  '  bies   thereinto.     And  as  every  one  is  thus  Hated, 
they  come  to  find  the  Good  arife  over  the  Evil,  and 
the  Pure  over  the  Impure,  in  which  God  reveals  him- 
felf,  and  draweth   near  to  every  Individual  ^  and 
fo  he  in  the  mid  It  in  the  General:  Whereby  each 
not  only  partakes  of  the  particular  Refrefhment  and 
Strength   which  comes  from  the  Good  in  himfelf, 
but  is  afharer  of  the  whole  Body,  as  being  a  li- 
ving Member  of  the  Body,  having  a  Joint  Fellow- 
ship and  Communion  with  all.     And  as  this  Wor- 
fhip  is  itedfaflly  preached,  and  kept  to,  it  becomes 
eafie^  tho5  it  be  very  hard  at  firlt  to  the  Natural 
Man,    whofe   roving    Imaginations,   and     running 
Worldly   Defires    are  not    fo  eafily     brought    to 
lilence.    And  therefore  the  Lord  often-times,  when 
any  turn  towards  him,  and  have  true  defires  thus 
to  wait  upon  him,  and  find  great  difficulty  through 
the  unltayednefs  of  their  Minds,  doth  in  condefcen- 
tion  and  companion  caufe  his  Power  to  break  forth 
in  a  more  Itrong  and  powerful  manner.     And  when 
the  Mind  finks  down,  and  waits  for  the  Appearance 
of  Life,  and  that  the  Power  of  Darknefs  in   the 
Soul  wreltles  and  works  againlt  it,  then  the  good 
Seed,  as  it  arifeth,  will  be  found  to  work  as  Phy- 
fick  in  the  Soul;  efpecially  if  fuch  a  weak  one  be 
in   the  AiTembly   of  divers  others,  in   whom  the 
Life  is  arifen  in  greater  dominion:  And  through  the 
contrary  workings  of  the  Power  of  Darknefs,  there 
$&**»*   will,  be  found  an   inward  llriving   in   the  Soul,  as 
jh?ye  in    really  in  the  Myftery,  as  ever  EJau  and  Jacob  ttrove 
^Jin  RebccfcaVs  Womb.     And   from,  this  Inward  Tra- 
vel, while  the  Darknefs  feeks  to  obfcure  the  Light, 
and  the  Light  breaks  through  the  D.irkncfs,  (  which 

always 


Of  Worjhip.  V>9 


^ 


always   it  will  do,   if  the  Soul  give  not  its  Itrength 
to  the  Darknefs)  there  wiilbefucha  painful  Travel 
found  in  the  Soul,  that  will  "even  work  upon  the  out- 
ward Man  *,  fo  that  oftentimes,  through  the  working 
thereof,  the  Body  will  be  greatly  lhaken  \  and  many 
Groans,  and  Sighs,  and  Tears,  even  as  the  pangs  of 
a  Woman   in  Travel,  will  lay  hold  upon  it  *  yea, 
and  this  not  only  as  to  one,  but  when  the  Enemy 
(  who,  when  the  Children  of  God  aflembie  together, 
is  not  wanting   to  be  prefent,  to  fee  if  he  can  Lett 
their  Comfort)  hath  prevailed  in  any  meafure  in  a 
whole  Meeting,  and  ftrongly  worketh  againit  it,  by 
fpreading  and  propagating  his  dark  Power,  and  by 
drawing  out  the  Minds  of  fuch  as  are  met,  from  the 
Life  in  them  -,  as  they  come  to  be  fenfible  of  this 
Power  of  his,   that  Works  againft  them,  and  to 
wreftle  with  it  by  the  Armour  of  Light,  fometimes 
the  Power  of  God  will  break  forth  into  a  whole 
Meeting  s  and  there  will  be  fuch  an  inward  Travel,  The  Travel 
while  each  is  feeking  to  overcome  the  Evil  in  them-  cro* 
felves,  that  by  the  ftrong  contrary  workings  ofthefe 
oppofite  Powers  (like  the   going  of  two  contrary  &»£. 
Tides)  every  Individvai  will  be   ftrongly  exercifed, 
as  in  a  Day  of  Battle  •,  and  thereby  Trembling  and 
a  Motion  of  Body  will  be  upon  molt,  if  not  upon  all : 
Which,  as  the  Power  of  Truth  prevails,  will  from 
Pangs  and  Groans,  end  with  afweet  found  ofTkankf- 
giving  and  Pralfe.    And  from   this,  the  Name  tfThemmi 
Quakers,  i.  e.  Tremblers,  was  firlt  Reproachfully  call  ^jJJ^i 
upon  us  j  which,  tho5  it  be  none  of  our  choofing,  yet  J^ 
in  this  refpeft  we  are  not  afhamed  of  it  5  but  have 
rather  reafon  to  rejoyce  therefore,  even  that  we  are 
fenfible  of  this  Power,  that  hath  oftentimes  laid  hold 
upon  our  Adverfaries,  and  made  them  yield  unto 
us,  and  joyn  with  us,  and  confefs  to  the  Truth,  be- 
fore they  had  any  diltinft  or  difcurfive  Kncr 
of  our  Doftrine  -,  fo  that  fometimes  many  at  one  1 

Meeting  have  been  thus  Convinced:  And  this  Power 
would  fometimes  alfo  reach  to,  and  wonderfully 

A  a   4  uork 

I 


i6o  PROPOSITION     XL 


work  even  in  little  Children,  to  the  Admiration  and 

Aftonifhment  of  many. 
ret  silence      §•  IX.  Many  are  the  BiefTed  Experiences,  which  I 
U  no  Law ;  could  relate  ot  thisSilence,and  manner  of  Worfhip  ^ 

Mjftfiw.  vet  do  I  not  fo  much  commend  and  *Peak  of  Silence, 
as  if  we  had  a  Law  in  it  to  fhut  out  Praying  or  Preach* 
ing,  or  tied  our  felves  thereunto  h  not  at  all:  For  as 
our  Worfhip  confifteth  not  in  the  Words,fo  neither  in 
S  i  lence,asSilence5  but  in  an  holy  dependence  of  the  Mind 
upon  God:  From  which  Dependence,  Silence  necefla- 
rily  follows  in  the  firft  place,  until  Words  can  be 
brought  forth,  which  are  from  God's  Spirit.  And 
God  is  not  wanting  to  move  mhls  Children,  to  bring 
forth  Words  of  Exhortation  or  Prayer,  when  it  is 
needful ;  fo  that  of  the  many  Gatherings  and  Meet- 
ings of  fuch  as  are  convinced  of  the  Truth,  there  is 
fcarce  any,  in  whom  God  raifeth  notupfomeor 
other  to  minifter  to  his  Brethren  5  that  there  are 
few  Mettings  that  are  altogether  /dent.  For  when 
many  are  met  together  in  this  one  Life  and  Name, 
it  doth  molt  naturally  and  frequently  excite  them  to 
pray  to,  and  praife  God,  and  Itir  up  one  another  by 
Mutual  Exhortation  and  inftruftions  •,  yet  we  judge 
it  needful,  there  be  in  the  firlt  place  fome  time  of 
Silence  ^  during  which,  every  one  may  be  gathered 
inward  to  the  Word  and  Gift  of  Grace,  from  which 
he  that  miniftreth,  may  receive  ftrength  to  bring 
forth  what  he  miniltreth  ;  and  that  they  that  hear 
may  have  a  fenfe  todifcern  betwixt  the  precious  and 
the  vile,  and  not  to  hurry  into  the  Exercife  of  thefe 
things,  fo  foon  as  the  Bell  rings,  as  other  Chriflians  do. 
Yea,  and  we  doubt  not,  but  afTuredly  know,  that  the 
Meeting  may  be  good  and  refrefhful,  tho'  from  the 
fitting  down,  to  the  rifing  up  thereof,  there  hath  v\o\ 
been  a  word  as  outwardly  fpoken  ♦,  and  yet  Life  may 
nfyfr'frr  have  been  known  to  abound  in  each  particular,  and 
Words, tho*  an  inwaid  growing  up  therein  and  thereby  $  yea, 
Life 'at  ^°  as  worc*s  might  have  been  fpoken  acceptably,  and 
\\mu       from  tlie  Life :  Yet  there  being  no  abfolute  neceflity 

)al4 


Of   Worfhip.  ^> 


laid  upon  any  fo  to  do,  all  might  have  chofen  rather 
quietly  zrAJilently  to  poffefs  and  enjoy  the  Lord  in 
themfelves.  Which  is  very  fweet  and  comfortable 
to  the  Soul,  that  hath  thus  learned  to  be  gathered 
out  of  all  its  own  Thoughts  and  Workings,  to  feel 
the  Lord  to  bring  forth  both  the  Will  and  the  Deed  h 
which  manv  can  declare  by  a  blelTed  Experience. 
Tho'  indeed  it  cannot  but  be  hard  for  the  natural 
Man  to  receive  or  believe  this  Do£lrine :  And  there- 
fore it  mult  be  rather  by  a  fenfible  Experience,  and 
by  coming  to  make  Proof  of  it,  than  by  Arguments, 
that  fuch  can  be  convinced  of  this  thing  5  feeing  ic 
is  not  enough  to  believe  it,  if  they  come  not  alio 
to  enjoy  and  poffefs  it.  Yet  in  Condefenfion  to, 
and  for  the  fake  of  fuch  as  may  be  the  more  willing 
to  apply  themfelves  to  the  Praftife  and  Experience 
hereof,  that  they  found  their  Underftandings  con- 
vinced of  it,  and  that  it  is  founded  upon  the  Scripture 
and  Reafon  -,  I  find  a  freedom  of  Mind  to  add  fome 
few  Confiderationss  of  this  kind,  for  the  Confirma- 
tion hereof,  befides  what  it  is  before  mentioned  of 
our  Experience. 

§.  X.     That  to  wait  upon  God  and  to  watch  before  To  Waiter 
him,  is  a  Duty  incumbent  upon  all,  I  fuppofe  none  ^mmand- 
will  deny  -r  and  that  this  alfo  is  a  part  of  Worffip,  edinti* 
will  not  be  called  in  queltion  :  Since  there  is  fcarce  Smtturt 
any  other  fo  frequently  commanded   in  the  Holy 
Scriptures,  as  may  appear  from  Pfalm  27.   14.  8: 
37.  7.  34.      Prev.  20.  22.     Ifai.  30.  18.  Hofea  12.6. 
Zach.  3.  8.     Mat.  24.  42.  &  25.  I*.  &  26.  41.  Mark 
13.  33.  &  35.  37.    Luke  21.  16.     Alts  1.  4.  &  20.  31. 
1  Cor.  16.  13.    Col.  4.  2.     1  Tbeff.  ?.  6.     2  Tim.  4.  7. 
1  Pet.  4.  7.     Alfo  this  Duty  is  often  recommended 
with  very  great  and  precious  Promifes,  as  Pfalm 
25.  3.  8c  5.7.  9.  Sc  69.  6.   Ifai.  42.  23.  Lam.  3.  25,  26. 
They  that  wait  upon  the  Lord,  Jhall  renew  their  fire  ngtl\ 
&c.  Ifai.  40.  31.   Now,  how  is  this  waiting  upon  GW, 
or  watching  before  him,  but  by  this  Silence,  of  which 
we  have  fpoken  ?   Which,  as  it  is  in  it  felf  *  great  and 
I  principal 


;62  PROPOSITION     XI. 


principal  Duty,  fo  it  neceflarily  in  order  both  of  Na- 
ture and  Time  precedeth  all  other.  But  that  it  may 
be  the  better  and  more  perfeftly  underftood,  as  it  is 
not  only  an  outward  Silence  of  the  Body,but  an  inward 
Silence  of  the  Mind,  from  all  its  own  Imaginations 
and  felf  cogitations  5  let  it  be  conftdered,  according 
to  Truth,and  to  the  Principles  SC  Do&rines  heretofore 
affirmed  and  proved,  that  Man  is  to  be  confidered  in 
a  twofold  refpeft,  to  wit,  in  his  natural,  unregenerate 
and  fallen  State-,  and  in  his  fpiritual  &  renewed  Con- 
.  dition*,  from  whence  arifeth  that  diftin&ion  of  the 
Natural  and  Spiritual  Man,  fo  much  ufed  by  the  Apo- 
ftle,  and  heretofore  fpoken  of  Alfothefe  two  Births 
of  the  Mind,  proceed  from  the  two  Seeds  in  Manre- 
fpeftively  ^  to  wit,  the  good  Seed  and  the  evil :  And 
from  the  evil  Seed  doth  not  only  proceed  all  manner 
w^ked-  °f  §ro^s  anc*  abominable  Wickednefs  and  profanity, 
T\-tfes«rife  but  alfo  Hypocri fie,  and  thofe  Wlckedneffes,  which 
that  are  lnQ  Scripture  calls  fpiritual;  becaufe  it  is  the  Serpent 
*'ntua  •  working  in  and  by  the  Natural  Man  in  things  that 
are  fpiritual;  which  having  a  fhew  and  appearance 
of  Good,  are  fo  much  the  more  hurtful  and  danger- 
ous, as  it  is  Satan  transformed  and  transforming  bimfelf 
into  an  Angel  oj  Light :  And  therefore  doth  the  Scrip- 
ture fo  pretlingly  and  frequently  (as  we  have  here- 
tofore had  occafion  to  obferve)  fhut  out  and  exclude 
the  Natural  Man  from  medling  with  the  things  of 
God,  denying  his  endeavours  therein,  tho'  a&ed  and 
performed  by  the  molt  eminent  of  his  Parts,  as  of 
Wifdom  and  Utterance. 

Alfo  this  fpiritual  Wickednefs  is  of  two  forts,  tho5 

both  one  in  kind,  as  proceeding  from  one  Root,  yet 

differing  in  their  Degrees,  and  in  the  Subje&s  alfo 

fometimes.    The  one  is,  when  as  the  Natural  Man, 

mediing  with,  and  working  in  the  things  of  Religiont 

doth,  from  his  own  Conceptions  and  Divinations, 

Prom        affirm  or  purpofe  wrong  and  erroneous  Notions  arid 

ul]re%did  Opinions  of  God,  and  things  Spiritual,  and  invent 

fring?     Superititions,  Ceremonies,  Obfeivations  and  Rites 

ift 


Of  Wvrjhif.  IJjT 


in  Worfliip;  from  whence  have  fpning  all  the  He- 
reiies  and  Superftitions  that  are  among  Chrljifans. 
The  other  is,  when  as  the  Natural  Man,  trom  a 
ftieer  Conviaion  of  his  Underftanding,  doth  in  the 
forwardnefs  of  his  own  will,  and  by  his  own  natu- 
ral ftrength,  without  the  influence  and  Lading  of 
God's  Spirit,  go  about  either  in  his  Underftanding 
to  imagine,  conceive,  or  think  of  the  things  of  God, 
or  actually  to  perform  them  by  Preaching  or  Praying. 
The Jirft  is  a  milling  both  in  Matter  and  Form  5  the 
fecond  is  a  retaining  of  the  Form,  without  the  Life 
and  Subitanceof  Chriltianity  5  becaufe  Cbrittian  Re-  TrueChtU 
ligion  confifteth  not  in  a  meer  Belief  of  true  Do&-  ftj>anityf 
rines,  or  a  meer  Performance  of-A&s  good  in^fifim 
themfelves^  or  elfe  the  bare  Letter  of  the  Scrip- 
ture, thoc  fpoken  by  a  Drunkard,  or  a  Devil,  might 
be  faid  to  be  Spirit  and  Life,  which  I  judge  none 
will  be  foabfurdas  to  affirm:  And  alio  it  would 
follow,  that  where  the  Form  of  Godlinefs  is,  there 
the  Power  is  alfo  5  which  is  contrary  to  the  exprefs 
words  of  the  Apoftle.  For  the  Form  of  Godlinefs 
cannot  be  faid  to  be,  where  either  the  Notions  and 
Opinions  believed  are  erroneous  and  ungodly,  or 
the  Acls  performed  evil  and  wicked  •,  for  then  it 
would  be  the  Form  of  Ungodlinefs,  and  not  of 
Godlinefs  :  But  of  this  further  hereafter,  when  we 
fhali  fpeak  particularly  of  Preaching  and  Praying. 
Now,  tho1  this  laft  be  not  fo  bad  as  the  former,  yec 
it  hath  made  way  for  it :  For  Men  having  firlt  de- 
parted from  the  Life  and  Subftance  of  true  Religion 
and  Worjhip  tto  wit,from  the  inward  tower  and  Venue 
of  the  Spirit,  fo  as  therein  to  Aft,  and  thereby  to 
have  all  their  Actions  enlivened,  have  only  retaind 
the  Form  and  Shew,  to  wit,  the  true  Words  and  Ap- 
pearance: And  foatlingin  their  own  natural  and 
unrenewed  Wills  in  this  Form,  the  Form  could  not 
but  quickly  decay,  and  be  vitiated.  For  the  work- 
ing and  aclive  fpirit  of  Man  could  not  contain  it  felf 
within  the  Simplicity  and  plainefs  of  Truth  ;  but 

giving 


364  PROPOSITION    XI. 

giving  way   to  his  own  numerous  Inventions  and 

Imaginations,  began  to  vary  in  the  Form,  and  adapt 

to  it  his  own  Inventions;  until,  by  degrees,  the 

Form  of  Godlinefs,  for  the  moft  part,  came  to  be 

loft,  as  well  as  the  Power.    For  this  kind  of  Ido- 

Idolatry     latry,  whereby  Man  loveth,  idolizeth,  and  huggeth 

itTcwncon- nis  own   Conceptions,  Inventions,   and  ProduEt  of 

tepions.     his  own  Brain,  is  fo  incident  unto  him,  and  feated 

in  his  fallen  Nature  5   that  fo  long  as  his  natural 

fpirit  is  the  firft  Author  and  Attor  of  him,  and  is 

that,  by  which  he  only  is  guided  and  moved  in 

his  Worfhip  towards  God,  fo  as  not  firft  to  wait 

for  another  Guide  to  direft   him  ;    he  can  never 

perform  the   pure  Spiritual   Worfhip,   nor  bring 

forth  any  thing,  but  the  fruit  of  the  firft,  fallen, 

natural  and  corrupt  Root.     Wherefore  the  time 

appointed  of  God  being  come,   wherein  by  Jefus 

Chrift  he  hath  been  pleafed  to  Reftore  the  true 

Spiritual  Worfhip*,  and  the  outward  Form  of  Wor- 

KoTorm of  Ihip,  which  was  appointed  by  God  to  the  Jews, 

f^jF'&i  anc--  whereof  the  manner  and  time  of  its  perfor- 

rir+ispj-'  mance  was  particularly   determined  by  God  him- 

fcrUcdby    felf9  being  come  to  an  end,  we  find  that  Jefus 

c   fi'       Chrifl,  the  Author  of  the  Chriftian  Religion,  pre- 

fcribes  no  fet  Form  of  Worfhip  to  his  Children,  un- 

*ir      m.ftL       7      der  tne  more  pure  Adminiftration  of 

ti?t™??^s'Jp£  the  Hew  Covenant i*  fave  that  he  only 

fcrihed  Form  of  Vviyer,  and   tells  them,  That  the  Worfhip  now  to  be 

tffi$toCH&g?  performed  is  Spiritual,  and  in  the  Spirit. 

i  anlwer ;  Fir/?,This  can- 
not be  objrfted  by  any  fort  of  Chriftians,  that  I  know,  becaufe  there  are  none  who  ufe 
not  other  Prayers,  or  that  limit  their  Worfhip  to  this.  Secondly,Th'is  was  commanded 
to  the  DifcipltSjWhile  yet  weak,  before  they  had  received  the  Difpenfationrof  theGof- 
pel ;  nor  that  they  lhould  only  ufe  it  in  Praying,  but  that  he  might  (hew  them  by  one 
Example  how  that  their  Prayers  ought  co  be  fhorr,  and  not  like  the  long  Prayers  of 
the  Vbtrifees.  And  that  this  was  the  Ufe  of  it,  appears  by  all  the  Prayers,  which  di- 
vers Saints  afterwards  mach  ufe  of,  whereof  the  Scripture  makes  mention  :  For  none 
made  ufe  of  ti  -is,  neither  repeated  it;  but  ufed  other  Words,  according  as  the  thing 
required,  and  as  the  Spirit  s,ave  Utterance.  Thirdly  ,Thtt  this  ought  to  be  fo  under- 
stood, 3ppears  from  Rom.  8.  26.  of  which  afterwards  mention  fhall  be  made  at  great- 
er Length,  where  the  Xpoflle  faith,  We  know  not  what  we  fhould  pray  for  as  we  ought  % 
but  the  Spirit  it  felf mahth  LJerceffianfor  us,  &c.  But  if  this  Prayer  had  been  fuch 
a  preferred  Form  of  Prayer  to  ttie  Church,  that  had  not  been  true  ;  neither  had 
they  been  ignorant  what  to  pray,  nor  fhou'id  they  have  needed  Che  Help  of  the 
Spirit  to  ceacil  them. 

And 


Of  Wor/bcp.  365 


And  it's  efpecially  to  be  obferved,  that  in   the 
whole  Kew  Teftament  there  is  no  order  nor  Com- 
mand given  in  this  thing,  but  to  follow  the  Reve- 
lation of  the  Spirit,   fave  only  that  general,  of 
Meeting  together;  a  thing  dearly  owned,  and  dili- 
gently pradifed  by  us,  as  fhall  hereafter  more  ap- 
pear.   True  it  is,  mention  is  made  of  the  Duties  Fra 
of  Fraying,  Preaching  and  Singing  •  but  what  Order  Preufuafl 
or  Method  fhould  be  kept  in  fo  doing,  or  that  pre-  fWin 
fently  they  ftiould  be  fet  about  fo  foon  as  the  Saints  pmt' 
are  gathered,  there  is  not  one  word  to  be  found : 
Yea,  thefe  Duties  (as  fhall  afterwards  be  made  ap- 
pear) are  always  annexed  to  the  Affiftance,  Lead- 
ings and  Motions  of  Godcs  Spirit.    Since  then  Man 
in  his  Natural  State,  is  thus  excluded  from  acting 
or   moving  in  things  Spiritual,  how  or  what  way 
fhall  he  exercife  this  firft  and   previous  Duty  of ToW*** 
Waiting  upon  God,  but  by  filence,  and  by  bringing  ^^f^r* 
that   Natural  part  to  filence}    Which  is  no  other  *trjwi. 
ways,  but  by  abftaining  from   his  own    Thoughts 
and  Imaginations,  and  from  all  the  Self-workings 
and  Motions  of  his  own  Mind,  as  well  in  things 
materially  good,  as  evil;  that  he  being  filcnt,  God 
may /peak  in  him  and  the^^W  Seed  may  arife.    This 
tho'  hard  to  the  Natural  Man,  is  fo  anftverable  to 
Reafon,  and    even   Natural   Experience  in    other 
things,   that  it  cannot  be  denied.    He  that  com- 
eth  to  learn  of  a  Matter,  if  he  expecl  to  hear  his 
Mailer,  and  be  inftrufted  by  him,  muft  not  conci-  As\mii<  */ 
nually  be  fpeaking  of  the   matter  to   be   taught,  i^Jv 
and  never  be  quiet ;  otherwife  how  fhall  his  Ma-  stw«r. 
Iter  have  time   to  inftrucT:   him?    Yea,   tho'  the 
Scholar  were  never  fo  earnelt  to  learn  the  ScieiK 
yet  would  the  Matter  have  reafon  to  reprove  him 
as  untoward  and  indocile  ^    if  he  would  always 
medling  ofhimfelf,  and   ftili  fpeaking,   and    not 
wait  in  filence  patiently  to  hear   kts  Waiter    jn- 
Itrucling  and   teaching   him ;    who   ought 
open  his  Mouth,  until  by  his  Malter 


366  PROPOSITION    XL 


manded  and  allowed  fo  to  do.  So  alfo,  if  one 
of  a  Prince  were  about  to  atrend  a  great  Prince,  he  would 
Miid his scr-  be  thought  an  impertinent  and  imprudent  Ser- 
vant, who,  while  he  ought  patiently  and  readily 
to  wait,  that  he  might  anfwer  the  King  when  he 
fpeaks,  and  have  his  Eye  upon  him,  to  obferve  the 
leaft  Moiions  and  Inclinations  of  his  Will,  and  to 
do  accordingly,  would  be  ft  ill  deafening  him  with 
Difcourfe,  tho'  it  were  in  Praifes  of  him  -,and  run- 
ning ro  and  fro,  without  any  particular  and  imme- 
diate Older  to  do  things,  that  perhaps  might  be 
good  in  themfelves,  or  might  have  been  com- 
manded at  other  times  to  others :  Would  the 
Kings  of  the  Earth  accept  of  fuch  Servants  or 
Service?  Since  then  we  are  commanded  to  Wait 
T'Wf1*     upon  God  diligently  5  and  in  fo  doing  it  is  promifed, 

tn  Silence,       f  „  i    n     n  1  j      J?»     <ur    •    • 

that  our  Strength  jh all  be  renewed  ^  this  Waiting  can- 
not be  performed  but  by  afilence^  or  cejjation  of  the 
Natural  part  on   our   fide:    Since   God   manifefts 
himfelf  not    to    the  outward  Man,  or  Senfes,  fo 
,    ,    ,    much  as  to  the  inward,  to  wit,  to  the  Soul  and 
xntVufit'  Spirit.     If  the  Soul  be  Hill  thinking  and  working 
swiex-     jn  her  own  Will,  and  bufiiy  exercifed  in  her  own 
Vaulof*   Imaginations,  tho'  the  matters,  a$  in  themfelves, 
I**-         may   be  good  concerning  God  •,   yet  thereby  fhe  in- 
capacitates  her  felf  from  difcerning  the  Jfill,  /mall 
Voice  of  the  Spirit,  and  fo  hurts  her  felf  greatly, 
in  that  (lie  neglects  her  chief  Bufinefs  of  Waiting 
upon  the  Lord:  Nothing  lefs,  than  if  I  fhould  bufie 
my  felf,   crying  out  and   fpeaking  of  a  Bufinefs, 
while  in  the  mean   time  I   negleft  to  hear  One 
who  is  quietly   whifpering  into  my  Ear,  and  in- 
forming me  in  thofe  things,  which  are  molt  need- 
ful for  me  to  hear  and  know  concerning  that  Bu- 
finefs.    And  iinee  it  is  the  chief  Work  of  a  Cbnfti- 
cn   to  know   the   natural  Will  in    its  own   proper 
Motions  crucified,  that  God  may  both  move  in  rhe 
A£l  and  in  rh,  Will  5  the  Lord  chiefly  regards  this 
profound  Subjection  and  Self  denial.    For  fome  Men 

pleafe 


=Kr 


Of  Worjbip.  367 


pleafe   themfelves  as  much,  and  gratifie  their  own 
fenfual  Wills  and  Humors  in  high  and  curious  Spe-  wS£ 
culations  of  Religion,  affefting  a  Name  and  Reputa-  on?" 
tion  that  way  *  or  becaufe  thofe  things  by  Cultom, 
or  other  ways,  are  become  pleafant  and  habitual 
to  them,  tho'  not  a  whit  more  Regenerated,  or 
inwardly  San&ified  in  their  Spirits  ^  as  others  era-  SenfuaiRA 
tifie  their  Luft  in  AQions  of  Senfuality :  And  there-  ""'""* 
fore  both  are  alike  hurtful  to  Men,  and  finful  in 
the  fight  of  God  •,   it  being  nothing  but  the  meer 
fruit  and  effe&  of  Man's  natural  and  unrenewed 
will  and  fpirit.    Yea,   (hould  one  (as  many   no 
doubt  do  )  from  a  fenfe  of  Sin,  and  fear  of  Punifh- 
ment,    feek  to  terrifie  themfelves  from  Sin,  I^SSSJJ. 
multiplying  thoughts  of  Death,  Hell  and  Judgment,  Heii,tou<? 
and  by   preferring  to  their  Imaginations  the  Hap-  S,K 
pinefs  and  Joys  of  Heaven,  and  alfo  by  multiplying 
Prayers  and  other  Religious  Performances  y  as  thefe 
things  could  never  deliver  him  from  one  Iniqui- 
ty, without  the  fecret  and  inward  Power  of  God's 
Spirit  and  Grace,  fo  would  they  fignifie  no  more, 
than  the  Fig-leaves,   wherewith  Adam  thought   to 
cover    his   T\akednefs.     And   feeing,  it  is  only  the 
ProduEl  of  Man's  own  natural  Will,   proceeding 
from  a  Self-love,  and  feeking  to  fave  himfelf,  and 
not  ariling  purely  from  that  Divine  Seed  ofRighte- 
cufnefs,  which  is  given  of  God  to  all,  for  Grace 
and  Salvation,  it  is  reje&ed  of  God,  and  no  ways 
acceptable  unto  him*,  fince  the  Natural  Man,  as 
Natural,  while  he  ltands  in  that  State,  is  with  all 
Jus  Arts,    Parts  and  AQings,  reprobated  by  him. 
This  great  duty  then   of  waiting  upon  God,  in u it  vcnUt  op 
needs   be  exercifed  in  Mancs  denying  Self,  both"1*'^' 
inwardly  and  outwardly,  in  a  (till  and  meer  de- 
pendence  upon   God,  in  abltnQing   from   all   the 
Workings,   Imaginations   and   Speculations  erf  his 
own  Mind  •,   that  being  emptied,  as  it  were,  of  turn - 
felf,  and   fo  throughly  crucified  to  the  natural  I 
du£ts   thereof,  he  ftuyr  be  fit  tip  receive   the  L 

if] 


?6»  PROPOSITION     XI. 


\- 


who  will  have   no  Co-partner  nor  Co-rival  of  his 
Glory    and   Power.     And   Man   being  thus  ftated, 
the  little  Seed   of  Righteoufnefs,  which  God  hath 
planted  in   his  Soul,  and  Chrift  hath  purchafed  for 
him,  even  the  meafure  of  Grace  and  Life  (  which 
is  burthened  and  crucified  by  Man's  natural  Thoughts 
and   Imaginations )  receives  a   place  to  arife,  and 
The miy  ♦  becomech  a  holy  Birth,  and  Geniture  in  Man  ^  and 
is  that   Divine  Air,  in  and  by  which  Man  s  Soul 
and    Spirit  comes   to  be   leavened  :   And  by  wait- 
ing therein,   he  comes  to  be  accepted  in  the  fight 
of  God,  to  ftand  in  his  Prefence,  hear  his  Voice, 
and  obierve  the  Motions  of  his  holy  Spirit.     And 
fo  Man's   place   is   to  wait  in  this  j  and  as  hereby 
there   are   any  obje£ts  prefented  to  his  Mind  con- 
cerning God,  or  things   relating  to  Religion,  his 
Soul  may   be  exercifed  in  them  without  hurt,  and 
to  the  great  profit  both  of  himfelf  and  others  ^ 
becaufe   thofe   things    have  their  rife  not  from  his 
own  Will,  but  from  God's  Spirit.     And  therefore, 
as   in  the   arifings  and   movings  of  this,  his  Mind 
is  ftill  to  be  exercifed  in  Thinking  and  Meditating ; 
fo  alfo  in  the  more  obvious  a&s  of  Preaching  and 
Wty**"* Praying:   And  fo  it  may   hence   appear,  we   are 
a  melhat-  not  againlt  Meditation,  as  fome  have  lought  ralily 
ug  Mind.  t0  jnfer  from  our   Doftrine  ^   but  we   are  againlt 
fromNa-   tne  Thoughts   and  Imaginations  of  the  natural  Man, 
tort's        in    his  own  Will,  from  which  all  Errors  and  He- 
If  £***    re^es  concerning    the   Chriftian   Religion,   in   the 
y'/cne      whole  World,   have   proceeded.    But  if  it  pleafe 
**  God   at  any  time,   when  one  or  more  are  Waiting 

upon  him,  not  to  prefent  fuch  obje&s,  as  give 
them  occafion  to  exercife  their  Minds  in  Thoughts 
and  Imaginations,  but  purely  to  keep  them  in  this 
holy  Dependence  5  and  as  they  perfift  therein,  to 
caufe  this  fecret  Refrefhment,  and  the  pure  In- 
comes of  his  holy  Life,  to  flow  in  upon  them  * 
then  they  have  good  reafon  to  be  content,  becaufe 
by  this  (as  we  know  by  good  and  bleffed  Expe- 
rience) 


Of  Worjhip.  16$ 


*ience)the  Soul  is   more  ftrengthened,  renewed, 
and   confirmed   in   the  Love  of  God,  and  armed  ThtSoutm 
againft   the  Power  of  Sin,   than   any  way   elfe  :  sewed,  by 
This  being  a  fore-tafte  of  that  real  and  fenfible  j£f {.?• 

Enjoyment    of    God,  which  the  Saints  in  Heaven  of  hoi 
daily  poffefs;   which  God  frequently  affords  to  his 
Children  here,  for   their   Comfort  and  Encourage- 
ment, efpecially  when  they  are  afTembled  together 
to  voait  upon  him. 

§.  XI.  For  there  are  two  contrary  Powers,  or  Spirits;  WhdHvt* 
to  wit,  the  Power  and  Spirit  of  ibis  World,  in  which  ^{"Jj" 
the  Prince  of  Darknefs  bears  rule,  and  over  as  many  out  the 
as  are  a&ed  by  it  and  work  from  it  $  and  the  Power  ^f£jfm 
or  Spirit    of  God  in  which  God  worketh,  and  bear-  a?$iU% 
eth  rule,  and  over  as   many   as  acl  in  and  from  it. 
So  whatever  be  the  things  that  a  Man  thinketh  of, 
or  a&eth  in,  however  Spiritual  or  Religious,  as  to  the 
Notion  or  Form  of  them,  ib  long  as  he  afteth  and 
moveth  in  the  natural  and  corrupt  Spirit  and  Will  * 
and   not   from,  in   and  by  the  Power  of  God,  he 
ilnneth  in  all,  and  is  not  accepted  of  God.    For 
hence  both  the  plowing  and  praying  of  the  Wicked  is  pro?  m  ♦, 
fin  :    As  alfo  whatever  a  Man  a£h  in  and  from  the 
Spirit  and  Power  of  God,  having  his  Underitand- 
Irig  and  Will  influenced  and  moved  by  it,  whether 
It  be  Actions  Religious,  Civil,  or  evert  Natural,  he 
is  accepted   in  fo  doing  in  the  fight  of  God,  and 
is  'blejfed  in  ibem.     From  what  is  faid,  it  doth  ap-  J*tt*'*fi 
pear,  how  frivolous  and  Impertinent  their  ObjeSion 
h,  that  fay,they  wait  upon  God  in  Praying  and  Pre. ub- 
ingh   fince  Waiting  doth   of  it   fclf  imply  a  pajfrtti 
Dependence,  rather  than  an  .Ailing.     And  fince  it  is, 
and   (hall  yet  be  more   (hewn,  that  Preaching  and™ P™i& 
Praying  without  the  Spirit,  is  an  offending  of  God, 
not  a  waiting  upon  him  j  and   that  Praying  and  ■; 
Preaching  by  the  Spirit,  pre-fuppoies  neceflarily  a  , 
filent  waiting,   for  to  feel  the  motions  and  influence 
of  the  Spirit  to  lead  thereunto-,  and  faftty,  that  ill 
fevfiwl  of  thefe  places,  where  Praying  is  comma 

Bb  «d. 


PROPOSITION    XL 


ed,  as  Mat.  26.  41.  Mark.  13.  33.  Luke.  21.36.  iPet. 

4/7.   Watching  is  fpecially  prefixed,  as  a  previous 
Preparation  thereunto  j  fo   that  we  do  well   and 
certainly  conclude,    that  fince  Waiting  and  Watching 
are  fo  particularly  commanded    and  recommend- 
ed, and   cannot  be  truly  performed,  but  in  this  in- 
ward Silence  of  the  Mind  from  Men's  own  Thoughts 
and  Imaginations  $  this  Silence  is  and  mutt  neceffa- 
lily  be  a  fpeciai  and  principal  part  of  God's  Wor^ 
(hip, 
II.         §.  XII.  But  Secondly  5  The  Excellency  of  this  filent 
nijfiitnt  waiting  upon  God  doth  appear,  in  that  it  is  impoili- 
the^Dcyii   ble  for  the  Enemy,  viz.  the  Devil,  to  counterfeit  it, 
cannot      f0  as  for  any  gouf  t0  be  deceived  or  deluded  by  him 
Counterfeit  .^  ^e  Exercife  thereof    Now  in  all  other  matters, 
he  may  mix  himfelf  in  with  the  natural  Mind  of 
Man,  and  fo,  by  transforming  himfelf,  he  may  de- 
ceive the  Soul,  by   bufying  it  about  things  perhaps 
innocent  in   themfelves,  while  yet  he  keeps  them 
from  beholding  the  pure  Light  of  Cbri ff,  and  fo  from 
knowing  diftinctly   his  Duty,  and  doing  of  it.    For 
that    Envious  Spirit  tif  Man's  Eternal  Happinefs 
knoweth    well  how  to  accommodate  himfelf,  and 
fit  his  Snares,  for  all  the  feveral  Difpofitions  and 
Inclinations  of  Men  :  If  he   find   one  not  fit  to  be_ 
engaged  with  grofs  Sins,  or  Worldly  Luff,  but  ra- 
ther averfe  from    them,  and  Religioufly  inclined, 
he  can  fit   himfelf  to  beguile  fuch  an  one,  by  fuf- 
fering  his  Thoughrs  and  Imaginations  to  run  upon 
Spiritual  matters,  and  fo  hurry  him  to  work,  aft, 
and    meditate    in    his    own   Will.    For  he   well 
knoweth,  that  fo  long  as  Self  bears  rule,  and  the  Spi- 
rit of  God  is  not  the  principal  and  chief  Actor,  Man 
fcitarPray-  is  not  put  out  of  his  reach  :  So  therefore  he  can  ac- 
SwdlXcln-  comPany  tne  ^riefl  to  the  Altar,  the  Preacher  to  the 
nljjbut'tl'e  Pulpit,  the  Zealot  to  his  Prayers  5  yea,  the  DoSor  and 
■lout.   Projeffor  of  Divinity  to  his  Study  5  and  there  he  can 
chearfuily  fuffer  him  to  labour  and  work  among  his 
Books,  yea,  and  help  him  to  find  out  and  invent  fub- 

tilc 


Of  Worjhip.  ~~  ^7 


tile  Diftin&ions  and  Quiddities,  by  which  both  his 
Mind,  and  others  through  him,  may  be  kept  from 
heeding  Gods  Light  in  theConfcience,  and  waiting 
upon  him.    There   is  not  any  Exercife  whatfoever, 
wherein  he  cannot   enter,   and  have  a  chief  place* 
fo  as  the  Soul  many  times  cannot  difcein  it,  ex- 
cept in  this  alone  :  For  he  can  only  work   in  and 
by  the   Natural  Man,  and  his  Faculties,  by  fecretly 
afting  upon   his  Imagnations  and  Defires,  &c.  and 
therefore,  when  he  (  to  wit,  the  Natural  Man  )  i* 
filenr,   there  he   muft  alfo  (land.    And  therefore 
when  the  Soul  comes  to  this  Silence,  and  as  it  were 
is  brought   to   nothingnefs  as  to  her   own  work- 
ings, then  the  Devil  is  (hue  out  5  for  the  pure  Pre- 
ience  of  God,  and   fhining  of  his  Light  he  cannot 
abide,   becaufe  fo  long  as  a  Man  is  thinking  and 
meditating  as  of  himfelf,  he  cannot  be  fure,  but 
the  Devil  is  influencing  him  therein  >   but  when  he 
comes  wholly  to  be  filent,  as  the  pure  Light  of  God 
fhines  in  upon  him,  then  he  is  fure  that  the  Devil 
is  (hut  out ;  for  beyond   the  Imaginations  he  can- 
not go,    which   we  often  find  by  fenfible  Experi- 
ence.    For  he  that  of  Old  is  faid  to  have  ccme  to 
thQ  gathering  together  of  the  Children  ofGody  is  not 
wanting   to  come   to   our  Affemblies.    And  indeed 
he  can   well  enter  and  work  in  a  Meeting,  chat's 
iilent  only  as  to   words,   either    by  keeping  the 
Minds  in  various  Thoughts  and  Imaginations,  or  by 
ftupifying   them,    fo  as  to  overwhelm  them  with  x 
fpirit  of  heavinefs  and  flothfulnefs  :  But  when  we 
retire  out  of  all,  and   are  turned  in,  both  by   be- 
ing diligent  and  watchful  upon  the  one  hand, and  alfo 
filent  and  retired  out  of  all  our  Thoughts  upon  the 
other  •,  as  we  abide  in   this  fure  place,  we  feel  our 
felves  out  of  his  reach.     Yea,  oftentimes  the  Power 
and  Glory  of  God  will  break  forth  and  appear,  jult 
as  the  bright  Sun  through  many  Clouds  and  Milts, 
10  the  difpelling  of  that  Power  of  Darknefs*  which 
will  alfo  be  fenfibly  felt,  feeking  to  cloud  and 

B  b  2  darken 


372  PROPOSITION     XL 

darken  the  Mind,  and  wholly  tokeep  it  fiompurefy 
waiting  upon  God. 
III.         §.  XIII.  Thirdly  h  The  Excellency  of  this  Worjhip 
The  War-   doth  appear,  in  that  it   can  neither  be  flopped, 
QMkere*  nor  interrupted  by  the  Malice  of  Men  or  Devils, 
mm  Popped  2$   all   others   can.    Now  Interruptions  and  Stop- 
VJtlTby    V}n%s  °f  Worfhip,   may    be    underftood  in  a  two- 
Men  of      fold  refpefl,  either  as  we  are  hindred  from  Meet- 
Veyus'      \ng,  as  being  outwardly  by  Violence  feparated  one 
from  another  $  or  when  permitted  to  Meet  together  * 
as  we  are  interrupted  by   the  Tumult,  Noife  and 
Confufion,  which  fuch   as   are  Malicious  may  ufe 
to  moleft  or  diltraft  us.     Now   in  both  thefe  re- 
fpe£ts,this  IVorJhip  doth  greatly  over-pafs  all  others  5 
For  how   far   fo  ever  People  be  feparate  or  hin- 
dered  from  coming  together,   yet  as  every  one  is 
inwardly  gathered  to  the  meafure  of  Life  in  him- 
felf,  there  is  a  fecret  Unity  and  Fellowfhip  enjoyed, 
which   the  Devil  and  all  his  Inftruments  can  never 
break  or   hinder.     Butjecond/y^  It  doth  as  well  ap- 
pear as  to  thofe   Moleftations  which  occur,  when 
we  are  met  together,  what  advantage  this  True 
and  fpiritual  Worfhip  gives  us,  beyond  all  others  $ 
feeing  in  defpight  of  a  thoufand  Interruptions  and 
Abufes,   one  of  which  were  fufficient  to  have  ftop- 
ped'aii  other  forts  of  Christians,  we  have  been  able, 
through    the.  Nature  of  this  Worfjip,   to  keep  it 
uninterrupted   as  to   God  -,  and   alfo,  at  the  fame 
time,   to  (hew  forth   an  Example   of  our  Chriflian 
Patience  towards  all,  even  oftentimes  to  the  reach- 
ing and  convincing  of  our  Oppofers.    For  there 
is  no  fort  of  Worfhip  ufed  by  others,    which  cant 
fubfilt   ( tho5  they   be  permitted  to  meet  )  unlefs 
,         they  be  either    Authorized   and  Prote&ed  by  the 
Magiitrate,  or   defend   themfelves  with    the  Arm 
of  Flefh  .•  But  we  at  the  fame  time  exercife  Wor- 
fhip towards  God,    and    alfo    patiently    bear  the 
Reproaches  and  Ignominies,   which  Chriji  prophcfied 
fliould   be  fo  incident  and  frequent  to  Chriftians. 

For 


Of  Worjhip. 


For  how  can  the  Papilts   fay   their  Ahfs,  if  there 
be  any  there  to  dilturb  and  interrupt  them  >    Do 
but  take  away   the    MafsBock    the  Chalice,   then,**, 
Hojt,  or  thePnefl's  Garments  3   yea,  do  but  fpill  the  ftipoftb* 
Water,  or^  the   Wine,   or  blow   out  the  Candles  (a/^^ 
thing    quickly   done)   and    the   whole  bufinefs   is  *»P**4. 
marred,   and  no  Sacrifice   can    be  offered.     Take 
from  the   Lutherans,  or   Epifcopalians,  their  Liturgy  JJePnj?e* 
or  Common  Prayer-Book,  and  no  S/rvice  cayfc  he  laid. 
Remove    from    the  Calvinijls,  Armenians,  Socinums,^;- 
Independents,  or    Anabaptijh,    the  Pulpit,  the  Bible," 
and  the   HourGlafs*,  or  make    but  fiich  a  Noife, 
as  the  Voice  of  the  Preacher  cannot   be  heard;    or 
difturb  him  but  fo,  before  he  come  •,   or  ftrip  him 
of  his  Bible  or    his   Books,  and  he  mult  be  dumb  : 
For  they  all  think  it  an  Herefie,  to  wait  to  fpeak 
as  the  Spirit  of  God  giveth  utterance-,  and  thus  eafily 
their  whole  Worfhip  may    be  marred.    But  when 
People  meet  together,  and  their  Worfhip  confllt- 
eth  not  in  fueh    outward  Acts,  and    they   depend 
not  upon  any  ones  fpeaking  s  but  meerly  fit  down 
to  wait  upon  God,  and  to  be  gathered   out  of  all 
Vifibles,   and  to  feel  the  Lord  in  Spirit  >,   none  of 
thefe   things  can   hinder   them,  of  which  we  may 
fay  of  a  truth,  We  arc  fenftble  Witnejjes.     For  when 
the  Magiflrates,  ftirred  up  by  the  Malice  and  Envy 
of  our  Oppofers,  have  ufed  all  means  polTible  (  and 
yet  in   vain  )   to  deter  us  from  meeting  together, 
and  that   openly   and  publickly  in  our  own   hired 
Houfes,  for  that    purpofe^  both    Death,   Banidi- 
ments,  Imprifonments,   Finings,    Beatings,    Whip  ^ 
pings,    aud   other  fuch  Devilifh  Inventions,   have  < 
proved  ineffe&ual  to  terrifie  us  from  our  holy  Af  J 
femblies.    And  we  having,   I  fay,  thus  ottentimes  Meai*z 
purchafed  our  Liberty  to  meet,  by  deep  Sufferings  •, 
our  Oppofers  have  then    taken    another  way,   by 
turning  in  upon  us  the  worftand  wickedeft  People, 
yea,  the  very  Off  fcourings  of  Men,  who  by  all  n 
net  of  inhumane,  b eafily  and  bruivjh  Bchrci.ur,  have 

B  b  3  fought 


574  PROPOSITION    XI. 


fought  to  provoke  us,  weary  us,  and  moleff  us  * 
but  in  vain.  It  would  be  almoft  incredible  to  de- 
clare, and  indeed  a  fhame,  that  among  Men  pre- 
tending to  bzCbrlftians,  it  fhould  be  mentioned, 
what  things  of  this  kind  Men's  Eyes  have  feen, 
and  I  my  felf,  with  others,  have  fhared  of,  in  Suf- 
fering /  There  they  have  often  beaten  us,  and  call 
ware?  and  dirt  upon  us  ^  there  they  have  danced, 
leaped,  fung,  and  fpoken  all  manner  of  profane  and 
ungodly  v/„ids  ^  offeied  Violence,  and  fhameful  Be- 
haviour, to  grave  Worn*  n  and  Virgins  $  jeered, 
mocked  and  fcoffed,  asking  us,  If  the  Spirit  was  not 
yet  come?  And  much  more,  which  were  tedious 
here  to  relate;  And  all  this  while  we  have  been 
ferioufly  and  filently  fitting  together,  and  waiting 
upon  the  Lord.  So  that  by  thefe  things  our  inward 
and  fpiritual  Fellowfhip  with  God,  and  one  with 
another,in  thepureLifeofRigbreoufnefs,hath  not  been 
hindered.  But  on  the  contrary,  the  Lord  know- 
ing our  Sufferings  and  Reproaches  for  his  Telti- 
mony's  fake,  hath  caufed  his  Power  and  Glory 
more  to  abound  among  us,  and  hath  mightily  re- 
Frefhed  us  by  the  ferrfe  of  his  Love,  which  hath 
filled  our  Souls  ^  and  fo  much  the  rather,  as  we 
'  found  our  felves,  gathered  into  the  Name  of  the 
joverbs  j^or^  Which  is  the  fir oxg  Tower  of  the  Righteous  \ 
whereby  we  felt  our  felves  fheltered  from  re- 
ceiving any  inward  hurt  through  their  Malice  : 
And  alfo  that  he  had  delivered  us  from  that  vain 
Name  and  Profeffion  of  Cbriflianity,  under  which 
our  Oppofers  were  not  afhamed  to  bring  forth 
thofe  bitter  curfed  Fruits.  Yea,  fometimes  in 
the  midlt  of  this  Tumult  and  Oppofition,  Gcd 
would  Powerfully  move  fome  or  other  of  us  by  his 
Spirit,  both  to  teftifie  of  that  Joyy  which  not- 
withstanding their  Malice  we  enjoyed,  and  power- 
fully to  declare,  in  the  Evidence  and  Demonftra- 
tion  of  the  Spirit,  againft  their  Folly  and  Wicked* 
ntfi  |  fo  as  the  Powey  of  Truth  bath  brought  them 
i  to 


T 


Of  Worfhip.  37? 


to  fome  meafure  of  Quietnefs  and  Stilnefs,and  itop'd 
the  impetuous  Streams  of  their  Fury  and  Madnefs :  Thc  Rod  of 
That  as  even  of  old  Mofes  by  his  Rod  divided  rhcMofc«4iir 
Waves  of  the  Red  Sea,that  the  lfrdelitts  might  pafs*  $**$£ 
n  fo  God  hath  thus  by  his  Spirit  made  a  way  for  us  in  r*xi»r 
the  midftof  this  Raging  Wukednefs,  peaceably  to  en-  ^"2* 
joy  and  poiTefs  him,  and  accomplifh  our  Worfhip  to  hth**y 
him  :  So  that  fometimes  upon  fuch  Occafions  feveral 
of  our  Oppofers  an&Intcrruptcrs  have  hereby  been  con- 
vinced of  the  Truth,  and  gathered  from  being  Perfe- 
cuters, to  beSufferers  with  us.     And  let  it  not  be  for- 
gotten, but  let  it  be  inferibed,  and  abide  for  a  conitant 
Remembrance  of  the  thing,  that  in  thefe  Bealtiy  and  JJJ^JJJjJjfc 
Bruiti(hPranks,ufed  tomoleftusin  omSpiritualMeet-  fa  \^ 
ings,  none  have  been  more  bufie,  than  the  Young  Stu-  *•*»»•■ 
dents  of  the  UniverJiiies,who  were  learning  Pbilofophy  Fr^jfil? 
and  Divinity  (To  calfdjand  many  of  them  preparing  ^few  < 
themfelves  for  the  Minljiry.    Should  we  commit  to 
Writing  all  the  Abominations  committed  in  this  re- 
fpeft  by  the  young  Fry  of  the  Clergy,  it  would  iiiake 
no  fmaii  Volume;  as  theChnrchesofChrift,  gathered 
into  his  Pure  Worfhip  in  Oxjord  and   Cambridge  in 
England,   and  Edenburgb  and  Aberdeen  in  Scotland, 
where  the  Univerfities  are,  can  well  bear  witnefs. 

§.  XIV.    Moreover,  in  this  we  know,  that  we  jS?'*V 
are  partakers  of  the  NevoCovenant'sDlfpenfation^ndi  nantw£ 
Vifcip/es  of  Cbrifi  indeed,  fharing  with  him  in  that  f.^"* 
Spiritual  Worfhip,  which  is  performed  in  the  Spirit  f,;(X,^'* 
and  in  Truth}  becaufe  as  he  was,  fo  are  we  in  this 
World.    For  the  Old  Covenant  Worftnp  had  an  out- 
ward Glory,  Temple,  and  Ceremonies,  and  was  full 
of  outward  Splendor  and  Majelty,    having  an  out- 
ward Tabernacle  and   Altar,  beautified   with  Gold, 
Silver,  and  Precious  Stone  5  and  their  Sacrifices  were 
tied  to  an  outward,  particular  Place,  even  the  out- 
ward Mount  Si  on  •,   and  thofe  that  prayed,  hehoved 
to  pray  with  their  Faces  towards  that  outward  1cm- 
fle:  And  therefore  all  this  behoved  to  be  protefred 
jby  an  outward  Arm.    Nor  could  the  jews  peace- 
B  b  4  ably 


376  PROPOSITION     XI. 

ably  have  enjoyed   it,  but  when  they  were  fecured 
from  the  Violence  of  their  outward  Enemies  :  And 
therefore  when  at  any  time  their  Enemies  prevailed 
over    them,   their  Glory  was  darkned,  and   their 
Sacrifices  flopped  j  and  the  Face  of  their  Worfhip 
marred  -.Hence  they  Complain,  Lament  and  Bewail 
the  deftroying  of  the  Temple  as  a  Lofs  irreparable. 
n:  Mm    But  Jefus  Chrift,  the  Author  and  lnftru£lor  of  the 
ilorlhipu   ]$evt  Covenant-Worjhip,  teftifies,  that  God  is  neither 
jnwardU    to  be  Worjhippcd  in  this,  nor  that  place  -,  but  in  the 
johaxl.^.  Spirit  and  in  Truth  ;  Andforafmuch  as  his  Kingdom 
is  not  of  this  World,  neither  doth  his  Worfhip  confift 
in  it,  or  need  either  the  Wifdom,  Glory,  Riches,  or 
Splendor  of  this  World,  to  Beautifie  or  Adorn  it  -, 
nor  yet  the  outward  Power  or  Arm  of  Flejh  to  main- 
tain,  uphold,  or  protetlitj  but   it  is  and  may  be 
performed  by  thofe  that  are  Spiritually-minded,  not 
withstanding  all  Opposition,  Violence,  and  Malice  of 
Men  •,  becaufe  it  being  purely  Spiritual,  it  is  out  of 
the  reach  of  Natural  Men  to  interrupt  or  moleft  it. 
Even  as  Jefus  Chrift,  the  Author  thereof,  did  enjoy 
and  poffefs  his  Spiritual  Kingdom,  while  Oppreffed, 
Perfecuted,  and  Rejefted  of  Men,  and  as  in  defpite 
of  the  Malice  and  Rage  of  the  Devil,  he /polled  Prin- 
cipalities and  Powers, triumphing  over  them, and  through. 
Col.  1. 1<    Death  dellroyed  him,  that  had  the  Power  oj  Death,  that 
is,  the  Devil ;  fo  alfo  all  his  Followers  both  can  and, 
do  Worfhip  him,  not  only  without  the  Arm  of  Fiefh 
to  prote£t   thsm,   but   even  when  Oppreffed.     For 
their  Worfhip  bejngSpiritual,  is  by  the  Power  of  the 
i  tafn.il      Spirit  defended  and  maintained  :  but  fuch  Worfhips 
Worfiips     as  are  Carna/,an&  confift  in  Carnal  and  Outward  Cere- 
'fUnTvmh-  monies  and  Obfervations,  need  a  Carnal  and  Outward 
t^  the      Arm  to   protett  and  defend  them,  elfe  they  cannot 
!J, ,jf     ftand  and  fubfift.     And  therefore  it  appears,  that 
the  feveralWorihips  of  ourOppofers,both  Papiftsand 
Proteftants,areof  this  kind,and  not  the  true  Spiritual 
andAVa?  Covcnant-WorJInp  of  Chrift  -,  becaufe,  as  hath 
been  obfeived3  they  cannot  ftand  without  thQ  Pro- 
tection 


OfJVorJhip]  — 


teftion  or  Countenance  of  the  outward  Magiftrate 
neither  can  be  performed,  if  there  he  the  leaft  Op- 
pofition ;  For  they  are  not  in  the  Fat  knee  of  fetus 
to  ferve  &  worfhip  him  with  Sufferings,  Ignominies' 
Calumnies  and  Reproaches.  And  from  hence  have 
fprung  all  thofe  Wars,  Fightings,  &  Bloddfbed  among 
Cbriftians,  while  each  by  the  Arm  of  Fkfh  endea- 
vour'd  to  defend  and  proteft  their  own  Way  and 
Worfhip:  And  from  this  alfo  fprung  up  that  Mon- 
ftrous  Opinion  of  Perfection  h  of  which  we  (hall 
ipeak  more  at  length  hereafter. 

§.  XV.  But  Fourthly,  The  Natureof  this  Worfhip,      Yf. 
which  is  performed  by  the  Operation  of  the  Spirit,  TrutW** 
the  Natural  Man  being  filent,doth  appear  from  thefe  fflfij** 
words  of  Chrift,  John  4.  23,  24.  But  the  hour  corrtetb,  W(M  % 
€7  now  is,  when  the  trueWorfhippers  fliallW  orfhipthe  Fa  Lhr*L 
thcr  /^Spirit  &  in  Truth :  For  tbsFatherJeekethfuch t& 
worfhip  bim.   God  is  a  Spirited  they  that  woiflrip  bimt 
nufl  worfhip  bim  ///Spirit  &  inTruth.    ThisTeiiimony 
is  the  more  efpecially  to  be  obferved,  for  that  it  is 
both  the  fir  ft,  chief efl,  and  moft  amp/eTeffiwony, which 
Chrift  gives  us  of  his  Chriftian  Worfhip,as  different 
and  contra  diftinguifhed  from  that  under    the  La\r. 
Fcr  Firft,  he  fheweth,  that  the  Seafon  is  now  come, 
wherein  the  Worfhip  muft  be  in  Spirit  &  in  Truth  -J<r 
the  Father  Jesketb  fuch  to  worfhip  bim :  So  then  it  is  no 
more  a  Worfhip  confuting  in  outward  Obfcrvations, 
to  be  performed  by  Man  atfetTimesox  Opportunities, 
which  he  can  do  in  his  own  Will,  and  by  his  own 
Natural  Strength-,   for  elfe  it  would  not  differ  in 
Matter,  but  only   in  fome  Circumftances,  from  that 
under  the  Law\    Next,  as  for  a  Reafon  of  this  Wor-  n<>  p- 
fllip,   we   need  not  to  give  any   other,   and   indeed  J 
none   can   give  a   better,   than   that   which   Chrift 
giveth,  which  I  think  fhould  be  fufficicnt  to  fatisfie  ut- 
every  Chriftian,  to  wit,  God  is  d  Spirit,  and  they 
that  worfhipblmjnufl  worfhip  him  in  Spirit  U  inTruth. 
As  this  ought  to  be  received,  becaufe  it  is  the  words 
of  Chrjft,  fo  alfo  it  is  founded  upon  fq  clear  a  D* 

jnonltratioji 


'  378  PROPOSITION    XI. 

monftrarion  of  Reafon,  as  fufficiently  evidenceth  its 
Verity.    For   Chrilt  excellently  argues  from  the 
Analogy  that  ought  to  be  betwixt  the  Objefi,  and 
the  Worfhip  dire&ed  thereunto : 
God  is  a  Spirit  $ 
Arg.  Therefore  be  mufl  be  worfbiped  in  Spirit. 

This  is  fo  certain,  that  it  can  fuffer  no  Contra: 
diftion  5  yea,  and  this  Analogy  is  fo  neceflary  to 
be  minded,  that  under  the  Law,  when  God  infti- 
tuted  and  appointed  that  Ceremonial  Worfhip  to 
the  Jews,  becaufe  that  Worfhip  was  Outward,  that 
there  might  be  an  Analogy^  he  faw  it  neceflary  to 
Condefcend  to  them  as  in  a  fpecial  manner,to  dwell 
betwixt  the  Cherubims  within  the  Tabernacle,  and 
afterwards  to  make  the  Temple  of  jerufalem  in  a 
71*  Glory    fort  his  habitation,  and  caufe  fomething  of  an  out- 
wtrdTem'  war(i  ^ory  an(*  Majefty  to  appear,  by  caufing  Fire 
J5J"      l"  from  Heaven  to  confume  the  Sacrifices,  and  filling 
the  Temple  with  a  cloud  :   Through  and  by  which 
Medium r,  Vifible  to  the  outward  Eye,   he  mani- 
fefted    himfelf  proportionably  to    that   Outward 
Worfhip,  which  he  had  Commanded  them  to  per- 
form.   So  now  under  the  New  Covenant,  he  feeing 
meet  in  his  Heavenly  Wifdom  to  lead  his  Children 
in  a  path  more  Heavenly  and  Spiritual,  and  in  a  Way 
both  more  eafie  and  familiar  j  and  alfo  purpofing  to 
difappoinr  Carnal  Sc  Outward  Obfervations,  that  his 
may  have  an  Eye  more  to  an  inward  Glory  and  King- 
dom, than  to  an  outward,  he  hath  given  us  for  an 
Example  hereof,   the  Appearance  of  his  Beloved 
At  Mofcs  Son,  the  Lord  Jefus  Chrift,  who  ( inftead  that  Mofes 
iutwlTd,    Slivered  the  Xfraelites  out  of  their  outward  bondage, 
/oCnrift'    and  by  outwardly  deftroying  their  Enemies)  hath 
»^"  delivered  and  doth  deliver  us  by  Suffering,   and 
mardsu-  Dying  by  the  Hands  of  his  Enemies  5   thereby  Tri- 
vn-         umphing  over   the  Devil,  and  his,  and  our  inward 
Enemies,  and  delivering    us  therefrom.     He  hath 
alfo  inftituted  an  Inward  and  Spiritual  Worfhip  :  So 
that  God  now  tiech  not  his  People  to  the  Temple  of 

fcrufalcw* 


Of  Worfhip.  579 


Jerufahm^  nor  yet  unto  outward  Ceremonies  and 
Obferyations  ;  but  taketh  the  Heart  of  every 
Chriftian  for  a  Temple  to  dwell  in  <  and  there  im- 
mediately appeareth,  and  giveth  him  direction 
how  to  ferve  him  in  any  outward  afts.  Since, 
as  Chrift  argueth,  God  is  a  Spirit,  he  will  now  he 
worshiped  in  the  Spirit,  where  he  reveals  him- 
felf,  and  dwelleth  with  the  contrite  In  heart.  Now, 
lince  it  is  the  Heart  of  Man  that  now  is  become 
the  Temple  of  God,  in  which  he  will  be  worfhip- 
ped,  and  no  more  in  particular  outward  Temples, 
(fince  as  bleffed  Stephen  faid,  out  of  the  Prophet, 
to  the  Profefling  Jews  of  Old,  The  Moft  high  duel- 
leth  not  in  Temples  wade  with  hands  )  as  before  the 
Glory  of  the  Lord  defcended  to  fill  the  outward 
Temple,  it  behoved  to  be  purified  and  cleanfed 
ind  all  polluted  fluff  removed  out  of  it  3  yea,  and 
he  place  for  the  Tabernacle  was  overlaid  with 
aold,  the  moft  precious,  clean,  and  cleareft  of 
Vletals  :  So  alfo  before  God  be  worfhipped  in 
the  inward  Temple  of  the  Heart,  it  mult  alfo  be 
I  urified  of  its  own  Filth,  and  all  its  own  Thoughts 
j  nd  Imaginations,  that  fo  it  may  be  fit  to  receive 
he  Spirit  of  God,  and  to  be  acted  by  it.  And 
,  oth  not  this  directly  lead  us  to  that  inward  Si- 
1  nee,  of  which  we  have  fpoken,  and  exactly  point- 
1-t  out?  And  further,  This  Worfhip  mult  be  in 
vuthh  intimating,  that  this  Spiritual  Worfhip, 
d  is  acted,  is  only  and  properly  a  true  Worfhip  -y 
^  being  that  which,  for  the  Reafons  above  ob- 
j£  ved,  cannot  be  counterfeited  by  the  Enemy,  nor 
afj  performed  by  the  Hypocrite. 
t  ^.  XVI.  And  tho'  this  Worfhip  be  indeed  very 
different  from  the  divers  eftablifhed  invented  Wor- 
liips  among  Chriltians,  and  therefore  may  fecra 
grange  to  many*  yet  hath  it  been  teflificd  of, 
,  >fnmended  and  practifed,  by  the  molt  Pious  of  all 
fjrts,  in  all  Ages,  as  by  many  evident  Teftj  monies 
night   be  proved,    So  that  from  the  proftflim; 

and 


h 


B8o  P  R  0  P  O  S  I  T  I  O  N     XL 

and  praftifing  thereof,  the  Name  of  Myliicks  hath 
arifen,  as  of  a  certain  Sect,  generally  commendei 
'Acertain  by  all  $  whofe  Writings  are  full  both  of  the  Expla- 
5fc7«/My- nation  and  of  the  Commendation  of  this  fort  of 
mo n* th*  Worfhipi  where  they  plentifully  aflert  this  inward 
Papfits,  Introverfion  and  Abftratfion  of  the  Mind,  as  they  call 
variE*'  'u>  from  all  Images  and  Thoughts,  and  the  Prayer  of 
enife.  See  the  Will :  Yea,  they  look  upon  this,  as  the  heightb 
pM^m?t-°f  Chriftian  Perfection-,  fo  that  fome  of  them,  tho5 
ei  Anno  profelTed  Papilts,  do  not  doubt  to  affirm,  that  fuch 
om'  x  v 'as  have  attained  this  method  ofWorfhip,  or  are  aim- 
ing at  it,  (as  in  a  Book  called  Sanfta  Sophia,  put 
r/;eEngiifh0UC  by  the  Englijh  Beneditfines,  Printed  at  Doway 
inzsTefti-  Anno.  1657.  Iract.  i.  Sect.  2.  cap.  %.)need  not,  nor 
"hPslwi-  0U^'t  t0  trou^e  or  bufic  themf elves  with  frequent  &  un- 
tual  Wot-  neceffary  Confeffwns,witb  exercifmgCorporalLabours  and 
fob.*'   .  Auftcrities,  the  ufing  of  Vocal   Voluntary  Prayers,  the 

iratnft their  ,     (  .  '  •*  ■    9    J  r  •  •.       ' 

"Mtjfes  and  "taring  of  a  number  of  Maffes,  or  Jet  Devotions,  or 
fetbeyo-  Exercifes  to  Saints,  or  Prayers  for  the  Dead,  or  ba-. 
vingfolicitous  and  dijir •ailing  Cares  to  gain  Indulgences, 
by  going  to  fuch  and  fuch  Churches,  or  adjoining  ones 
felf  to  Confraternities,  or  intangling  ones J elf  with  Vons 
and  Promijes  ;  becaufe  fuch  kind  of  things  hinder  ths 
Soul  from  obferving  the  Operations  of  the  Divine  Spirit 
in  it,  and  from  having  liberty  to  follow  the  Spirit,  whi- 
ther it  would  draw  her.  And  yet  who  knows  not,  but 
that  in  fuch  kind  of  Obfervations  the  very  Sub- 
fiance  of  the  Popifh  Religion  confifteth  >  Yet  never- 
thelefs,  it  appears  by  this,  and  many  other  paf 
iages,  which  out  of  their  My  flick  Writers  might  bt 
mentioned,  how  they  look  upon  this  Worfhip,  a< 
excelling  all  other;  and  that  fuch  as  arrived  here- 
unto, had  no  abfolute  need  of  the  others :  Yea, 
(fee  the  Life  of  Bahhazer  Alvarcs,  in  the  fame 
SMkQa  Sophia,  Traa.  j.  Seel  i.  cap.  7.)  fuch  as 
tatted  of  this,  quickly  confelTed,  that  the  othet 
Terms  and  Ceremonies  of  Worflnp  were  ufelefs  as  tol 
them-,  neither  did  they  perform  them,  as  things, 
neceffary,  but  meetly  for  Order  or  Example  fake. 

'•  And. 


Of  Worfhip.  381 


And  therefore,  tho5  fome  of  them  were  fo  over- 
clouded with  the  common  Darknefs   of  their  Pro- 
feffion,  yet  could  they  affirm,  that  this  Spiritual 
Worfhip  was  ftill  to   be  retained  and  fought  for, 
tho5   there   be   a  neceflity  of  omitting   their  out-  Bernqr(I 
ward    Ceremonies.     Hence  Bernard,  as  in    many  &•/<**»& 
other  places,  fo  in  his  Epiitle  to  one  William,  Abbot  Jf/owpo- 
of  the  fame  Order,  faith,   Take  heed  to  the  Rule  oj  viihor.u* 
God-,  the  Kingdom  oj  God  is  within  you  :  And  after- 
wards,   faying,    That   their  outward   Orders   and 
Rules   fhould   be  obferved,  he  adds  3   But  other  wife 
when  it  fhall  happen,   that  one  of  thefe  two  tnuft  be 
emitted,    infuch  a  cafe,  thefe  are  much   rather  to  be 
emitted,  than  thofe  former  :  For  by  how  much  the  Spirit 
is  more  excellent  and  noble  than  the  Body,  by  fo  much 
are  Spiritual  Exercifes  more  profitable  than  Corporal. 
Is  not  that  then  the  bell  of  Worfhips,  which  the 
belt  of  Men  in  all  Ages,  and  of  all  Setts,  haye  com- 
mended, and  which  is  molt  fuitable  to  the  Doftrins 
ofChrift?    I   fay,  Is  not  that  Worfhip   to  be  fol- 
lowed and  performed  ?     And    fo  much  the  rather, 
as  God   hath  raifed  a  People  to   teftifie  for  ir, 
and    preach   it,   to  their  great  Refrefhment   and 
Strengthening,  in    the    very    face  of  the   World, 
and  notwithltanding  much  oppofition  5  who  do  nor,  r 
as  thefe   Myjlicks,  make  of  it  a  Myltery  only  to  be  enfin 
attained   by  a  few  Men  or  Women  in  a  Cloylter  •,  %$*%'* 
or,  as  their  miltake  was,  after  wearying  themielves* 
with  many  outward  Ceremonies  and  Obfer  vations,  as 
if  it  were  the  confequence  of  fuch  a  labour:   Bur 
who  in  the   free   Love  of  God  ( who  refpects  not 
Perfons,  and  was  near   to  hear  and  reveal  himiclf, 
as  well  to  Cornelius,  a  Centurion  and  a  Roman,  as 
to  Simeon  and  Anna-,   and  who  difcovered  his  Glo- 
ry   to   Mary,  a  poor  Handmaid,  and  to  the  poor 
Shepherds,  rather  than  to  the  High  Prielts  and  <; 
vout  Profelytes  among  the  Jews  )  in  and  ace 
to  his  free  Love,   rinding  that  Gcd  is  reveal: 
tftablifhing  this  Worfhip,  and  making  m 


382  PROPOSITION    XL 

Tradefmen,  yea,  young  Boys  and  Girls,  Witneffes 
of  it,  do  intreat  and  befecch  all,  to  lay  afide  their 
own  Wili-worfhips  and  voluntary  a&s,  performed 
in  their  own  Wills,  and  by  their  own  meer  Natural 
Strength  and   Power,   without  retiring  out  of  their 
vain  Imaginations  and  Thoughts,  or  feeling  the  pure 
Spirit  of  God  to  move  and  ftir  in  them  ^  that  they 
may   come   to    practife  this  acceptable  Worfhip, 
which  is  in  Spirit  and  in  Truth.     But  againlt  this 
Worfhip  they   Objeft. 
Obj.  i.       §.  XVII.     Firft,  hfeems  to  be  an  unprofitable  Exer- 
cife,  for  a  Man  to  be  doing  or  thinking  nothing  ^  and. 
that  one  might  be  much  better  employed,  either  in  medi- 
tating uponfome  good  Subject,  or  other  wife  praying  to, 
or  praifing  God. 
Anfw.        I  aniwer  $  That  is  not  unprofitable,  which  is  of 
abfolute  neceflity,  before  any  other  Duty   can  be 
acceptably  performed,  as  we  have  fhewn  this  Wait- 
ing to  be.    Moreover,  thofe  have   but  a  carnal  and" 
grofs  Apprehenfion  of  God,  and  of  the  things  of  his 
Kingdom,  that  imagine,  that  Men  pleafe  him  by 
their  own  Workings  and    Aftings :    Whereas,  as 
hath  been  fhewn,  the  Jirft  flep  for  a  Man  to  fear 
God,  is  to  ceafe  from  his  own  Thoughts  and  Ima- 
\h'.  i.       ginations,  and  fufFer  God's  Spirit  to  work  in  him: 
iO?-       For  we  mult  ceafe  to  do  evil,  ere  we  learn  to  do  well  $ 
Uemufi     an(*  l^'ls  idling  in  things  fpiritual,  by  Man's  own 
teajetodo  natural  Underftanding,  is  one  of  the  greatelt  and 
tear^tTdo  mo^  dangerous  Evils  that  Man  is  incident  xo-,  be- 
*f//.         ing  that  which  occafioned  our  firft  Parents  fall,  to 
wit,  a  forwardnefs  to  defire  to  know  things,  and 
a  mediing  with  them,  both  without  and  contrary 
to  the  Lord's  Command. 
Obj.  2.       Secondly  ^  Some  objetr,  If  your  Worfhip  meerly  con- 
Jift  in  inwardly  retiring  to  the  Lord,  andjeeling  ij  his 
$,  l!tnei     Spirit  arife  in  you,  and  then  to  do  outward  Afts  as  ye 
and  places  are  led  by  it  $   what  need  ye  have  public^  Meetings  at 
{nJU(t'  fet  tmcs  and  places,  fince  every  one  may  enjoy  this  at 
bote  I  OrJboiilA  not  wtry  one  flay  at  Vorne^  until  they 


Of  Worfhip. 


3*? 


be  particularly  moved  to  go  tofucb  a  Place  at  fuch  a        """" 
Time  5  fince  to  meet  at  Jet  Times  and  Places  J eems  to 
be  an  outward  Obfervation  and  Ceremony^  contrary  to 
what  you  at  other  times  affert  ? 

I  anfwer  firft :  To  meet  at  fet  Times  and  Places,  Anfw! 
is  not  any  Religious  Aft,  or  part  of  Worihip  in  it  felf j 
but  only  an  outward  Conveniency,  neceffary  for  ouiJmm£» 
feeing  one  another,  fo  long  as  we  are  cloathed  with  *h«t3h 
this  outwardTabernacle :  And  therefore  our  Meeting  *"!&  af. 
IS.  fet  Timesand  Places  is  not  a  part  of  our  Worihip,  /m«f, 
but  a  preparatory  Accommodation  of  our  outward 
Man,  inordertoapublick  vifible  Worfhip,  Jince  we 
fet  not  about  the  vifible  A&s  of  Worfhip  when  we 
Meet  together,  until  we  be  led  thereunto  by  the 
Spirit  of  God.    Secondly ;  God  hath  feen  meet,  fo  long 
as  his  Children  are  in  this  World,  to  make  ufe  of  the 
outward  Senfes,  not  only  as  a  means  to  convey  Spiri- 
tual Life,  as  by  /peaking,  praying,  praifing&c.  which 
cannot  be  done  to  mutual  Edification,  but  when  we 
hear  and  fee  one  another  ^  but  alfo  for  to  entertain 
an  outward  vifible  Teftimony  for  his  Name  in  the 
World  :  He  caufeth  the  inward  Life  ( which  is  alfo 
many  times  not  conveyed  by  the  outward  Senfes  )  the 
more  to  abound,  when  his  Children  affemble  them- 
felves  diligently  together  to  wait  upon  him  -,  thar 
aslronfharpeneth  hen,  fo  the  feeing  of  the  Face  one  ProT.27, 
of  another,  when  both  are  inwardly  gathered  unto  i7# 
the  Life,    giveth  occafion   for  the  Life  fecretly  to 
life,  and  pafs  from  VelTel  to  VeiTel.     And  as  many 
Candles  lighted,  and  put  in   one  place,  do  greatly 
augment  the  Light,  and  make  it  more  ro  Qiine 
forth-,  fo  when  many  are  gathered  together  into 
the  fame  Life,  there   is  more  of  the  Glory  ofG 
and  his  Power  appears,  to  the  Reffefhrnc  ich 

Individal  5   for    that  he  partakes  not  only 
Light  and  Life  raifed  in  himfelf,  but  in  all  the  r. 
and  therefore  Chriit  hath  particularly  |  d  a 

Blefling  to  fuch,  as   Affemble  together  in  his  Namr, 
feeing  he  will  be  en  the  midjl  cf  iHm%  Mat;  iS. 

And 


. _ <  u 

fa PROPOSITION    XI. 


/  And  the   Aurhor  to   the  Hebrews  doth    precifely 

prohibit  the  negleQ  of  this  Duty,  as  being  of  very 
dangerous  and  dreadful  Confequence,  in  thefe 
words  $  Heb.  10.  24.  And  let  us  comfider  one  another^ 
to  provoke  unto  love,  and  to  good  works  •,  not  jorfaking 
Afftml-  the  Affembhng  of  our  J elves  together,  as  the  manner  of 
*rdyefi°nlt  fome  is -,—For  ij  we  fin  wilfully,  after  that  we  have} 
toll'm?-  received  the  knowledge  of  the  Truth,  there  remaineth 
Med.  m  ■  more  Sacrifice  for  fins.  And  therefore  the  Loid 
hath  (hewn,  that  he  hath  a  particular  refpeft  to 
fuch,  as  thus  Affemble  themfelves  together,  becauf© 
that  thereby  a  publick  Teltimony  for  him  is  up- 
held in  the  Earth,  and  his  Name  is  thereby  Glo- 
rified ^  and  therefore  fuch  as  are  right  in  their  Spi- 
rits, are  naturally  drawn  to  keep  the  Meetings  of 
God's  People,  and  never  want  a  Spiritual  influence  to 
lead  them  thereunto:  And  if  any  do  it  in  a  meer 
cultomary  way,  they  will  no  doubt  fufTer  Condem- 
nation for  it.  Yet  cannot  the  appointing  of  places 
and  Times  be  accounted  a  Ceremony  and  Observation, 
done  in  Man's  Will,  in  the  Worfhip  of  God,  feeing 
none  can  fay  that  it  is  an  A£l  of  Worfhip,  but  only 
a  meer  prefenting  of  our  Perfons'm  order  to  it,  as 
is  above-faid.  Which  that  it  was  pra&ifed  by  the 
Primitive  Church  and  Saints,  all  our  Adverfaries  do 
acknowledge. 
Ob].  5.       Laflly,  fome  objefr,  That  this  manner  of  Worfl/ip  in 

Silence,  is  not  to  bejound  in  all  the  Srcipture. 

Anfw.         1  Anfwer  5   We   make  not  Silence  to  be  the  fole 

UWtin    tTlatter   °f  our  Worfhip^  fince,  as  I  have  above  faid, 

fwthVspf-  there  are  many  Meetings,  which  arefeidom  (if  ever) 

rn'sGui-   altogether  filent  j  fome  or   other  are  Hill  moved 

fc*"«j£.  either  to  Preach,  Pray,  or  Praife :   And  fo  in  this, 

jp/«f.        our  Meetings  cannot  be  but  like  the  Meetings  of  the 

Primitive  Churches  recorded  in  Scripture,  iince  our 

Adverfaries  confefs,  that  they  did  Preach  and  Pray 

by   the  Spirit.     And   then    what  Abfurdiry  is  it  to 

fuppofe,  that  at  fome  times  the  Spirit  did  not  move 

them  to  thefe  outward  A8s,  and  that  then  they 

were 


Of  WorJJrip.  38 ^ 


were  filent  >  Since  we  may  well  conclude,  they  did 
not  fpeak,  until  they  were  moved  h  aid  fo  no 
doubt  had  fometimes  Silence,  jiffs  2.  1.  before  the 
Spirit  came  upon  them,  it  is  faid,— They  were  all 
wvbone  accord  in  one  place  :  And  then  it  is  faid,  Ibc 
Spirit  juddeniy  came  upon  them  •,  but  no  mention  is 
made  of  any  one  fpeaking  at  that  time-,  a:  d  I 
would  willingly  know,  what  Abfurdity  our  Adver- 
faries  can  infer,  lhould  we  conclude,  they  were  a 
while  filent? 

But  if  it  be  urged,  Tbat   a  whole  Silent  Meeting  Inlf. 
cannot  be  found  in  Scripture. 

Ianfwer*  Suppofing  fuch  a  thing  were  not  Re-  Anfur. 
corded,  it  will  not  therefore  follow,  that  it  is  not 
Lawful-,  feeing  it  naturally  followeth  from  other  ^lLecnJng, 
Scripture  Precepts,  as  we  have  proved   this  doth,  <**•  p,J^td 
•For  feeing  the  Scriputre  commands  to  meet  toge- -{,7™ 
ther,  and  when  met,  the  Scripture  prohibits  Praytrs  K^a. 
or  Preachings,  but  as  the  Spirit  moveth  thereunto  : 
If  People  meet  together,  and  the  Spirit  move  nor  to 
fuch  Afts,  it  will  neceflarily  follow,  that  they  rruit 
be  filent.    But  further,  there  rrrght  have  been  ma- 
ny fuch   things  among  the  Saints  of  Old,  tho' not 
recorded  in  Scripture  ^  and  yet  we  have*enough  in 
Scripture,  fignifying,  that  fuch  things  were.    For  Job 
fat  filent yrztftf  Day*  together  with  his  Friends-,  Here 
was  a  long  Silent  Meeting :  See  alfo  Ezra  9.  4.  and 
Ezekel  14,  1.  and   20.  1.    Thus  having  (hewn   the 
Excellency  of  this  Worflnp,  proving  it  from  Scripture 
and  Reafon,  and  anfwered  the  Objections,  which  are 
commonly  made  againft  it-,    which,  tho'  it  may  fu'i- 
fice  to  the  Explanation  and  Proof  of  our  Proportion* 
yet   1   (hall    add     fomething   mote   paniclarly  of 
Preaching,  Praying,  and   Singing,  and  fo  proceed    10 
the  fo^owjng  Prop  fition. 

§.  XVIIL    Preaching,  as    it's  ufed   both   among      J. 
Papifts  and  Proteftants,  is  for  one  Man  to  iale  fome 
Place  or  Verfe  of  Scripture,  and  thereon/peak  for  j 
an  Hour  or  Two,  what  he  hath  Studied  and  Pr<> 

C  c  metfiiaud  r.»j>m* 


1%6  PROPOSITION     XL 

,     meditated  in  his  Clofet,    and    gathered  together 
T*ik an     from  his  own  Inventions,    or   from   the  Writings 
hour  or  tm.  ancj  Obfervations  of  others-,  and  then  having  got 
it  by  Heart,  fas  a  School  boy  doth  his  Lefl>*n  )  he 
brings   it  forth,  and  repeats  it  before    the  People, 
And  how   much  the  fertiler   and  ftronger  a  Man's 
Inventions,  and  the  morelnduitrious  and  Laborious 
he  is  in  Collecting  fuch  Obfervations,  and  can  utter 
them  with  the  Excellency  of  Speech  and  Humane  Elo- 
quence, fo  much  the  more  is  he  accounted  an  Able 
and  Excellent  Preacher. 
rme  To  this  we  Oppofe,  that  when  the  Saints  are  met 

fyetbelns  together,  and  every  one  gathered  to  .the  Gift  and 
spirit.       Grace  of  God  in  themfeives,  he  that  Miniftreth, 
being  a&ed  thereunto  by  the  arifing  of  the  Grace 
in  himfelf,  ought  to  fpeak  forth  what  the  Spirit  of 
God  furnifheth  him  with  5  not  minding  the  Eloquence 
and  Wifdom  of  Words,but  the  Demonftration  of  the 
Spirirand  of  Power:  And  that  either  in  the  Inter- 
preting fome  part  of  Scripture,  in  cafe  the  Spirit, 
which  is  the  good  Remembrancer,  lead  him  fo  to 
do  ^  or  other  wife   Words  of  Exhortation,   Advice, 
Reproof,  and  InfruUlon,  or  the  fenfe  of  fome  Spiritual 
Experiences:   All  which  will  Itill  be  agreeable  to 
the  Sciiprure,  tho'perhaps  not  relative  to,  nor  foun- 
ed  upon  any  particular  Chapter  or  Verfe,  as  a  Text. 
Now  let  us  Examine  and  Confider,  which  of  thefe 
two  forts  of  Preaching  is  molt  agreeable   to  the 
Precepts  and  Practice  of  Chrift  and  his  Apoftles,  and 
the  Primitive  Church,  recorded  in  Scripture?  -For 
Firtf,  as  to  their  Preaching  upon  a  Text,  if  it  were  not 
meerly  Cuftomary  or  Premeditated,  but  done  by  the 
immediate  motion  of  the  Spirit,  we  fhould  not  blame 
it  5  but  to  do  it  as  they  do,  there  is  neither  Precept 
nor  Practice,  that  ever  I  could  obferve  in  the  New  TV- 
jlumcnt,  as  a  part  of  the  Infiituted  Worfhlp  thereof. 
Obieft.       ^Iir  rllcT  AUedge,  Thar  Chrift  took  the  Book  of 
Ifymh, and  read  out  of  It,  and  f pake  therefrom  \  and  that 
Peter  Preached  from  afentence  of  the  Prophet  Joeh 

I 


Of  Worjhip.  ~  '  ^? 


I  anfwer,   that  Chrift   and  Peter  did  it  nor  but  Ant^ 

as  immediately  acted  and  moved  thereunto  hy  the 
Spirit  ot  God,  and  that    wirhout    Premeditation  5  \?pf/7\ 
which  I  fuppofe  our  adverfaries  will   not  deny  :  \nh**K*z 
which  cafe  we  willingly  appr-  ve  of  it.     But  what  I'^Ta^ 
is   this  to  their  cultomary  conned   way,    without tlZL  '♦' 
either  waiting  for,    or  expiring    the  Movlngs  or 
Leadings  of  the  Spirit  >     Moreover,  that  neither 
Chrift  nor  Peter  did  it  as  a  fettled  cuitom  or  Form, 
to    be   conitantly   praftifed    by  all  the  Miniiiers  of 
the   Church,  appears,  in   that  moft  of  all  the  Ser- 
mons   recorded   of  Chrilt  and    his  Apoflles  in  Scrip- 
ture,  were  without  this  *  as  appears,  from  Chriit's 
Sermon  upon   the   mount,  Mat.  %  i,&c.    Mark  4. 
1,  Key  and  PauPs  Preaching  to     <e  Athenians,  and 
to  the  Jews,  8tc.  ^  As  then  it   appears,  that  this 
method   of  preaching  is   nor    grounded    upon  any 
Scripture-Precept  •    fo  the   nature   of  it  is  contrary 
to  the  Preaching  of  Chrift  under  the  JVtio C<roenant% 
as  expreft   and   recommended   in   Scripture.    For 
Chrilt  in    fending  forth    his   Difciples,   expreily 
mentioneth,  that  they  are  not  to  fpeak  of  ox  from 
themfeives,  or  to  fore-cait  before  hand  5  but  that 
which  the  Spirit  in  the  fume  hour  fliall  teach  them  * 
as  is  particularly  mentioned   in   the  Three  Evan- 
gelifts,    Mat.  10.  20.     Mark  IB-  II.     "Luke  12.  12, 
Now  if  Chrift  gave  this  Order  to  his  Difciples,  be- 
fore he  departed  from  them,   as  that  which  they 
were  to  praftife,  during  his  abode  outwardly  with 
them  5  much  more  were  they  to  do  it  after  his  de- 
parture,  fince  then   they   were  more  efpecialiy  to 
receive  the  Spirit,   to  lead  them  in  all  things,  and 
.to  bring  all  things  to  their  remembrance,  John  14.  26. 
And  if  they  were  to  do  fo,    when   they   appeared 
before  the  Magiftrares  and  Princes  of  the  Earth, 
much  more  in   the   Worfhip  of  God,    when  rhey 
Itand  fpecially   before  him  5    feeing,  as  is  above 
(hewn,  his  Worfhip  is    to  be  performed    in  Spirit  : 
And  therefore,  after  their  receiving   of  the  Holy 
Cc  2  Ghoft, 


^8  PROPOSITION.     XL 


Gholt,  it  is  faid,  Atts  2.  4.  They  /pake  as  the  Spirit 
gave  them  utterance  ;   not  what  they  had  ltudied, 
and  gathered  from  Books  in  their  Clofets  in  a  pre- 
meditated way. 
Francifcus      Francifcus  Lambertus  before  cited,  fpeaketh  well,1 
Umbertus  an^  fheweth  their  Hypocrifie  •,  Trail.  5.  of  Prophecy ^ 
nyafaiSfi  Chap.  3.    faying  5   Wto/v  <z/v  they  now,  that  Glory  in 
the  Prices  fair  Inventions,  vobo  fay,  a  brave  Invention,  a  brave 
ieJiojuS  Invention  !  This  they  call  Invention,  which  themf elves 
figments.    frave  ma([e  up  .    but  uhat  have  the  Faithful  to  do  with 
fuch  kind  of  Inventions  ?  It  is  not  Figments,  nor  yet  In- 
ventions, that  we  will  have  5   but  things  that  are  f olid  ^ 
invincible,  eternal  and  heavenly  -,  not  which  Men  have 
invented,  but  which  God  hath  revealed ;  For  if  we  be- 
lievz  //^Scripture,  our Invention  profit eth  nothing,but  to 
provoke  God  to  our  ruine.    And  afterwards,  Beware 
(faith   he)  that  thou  determine  notprecifelytofpeak 
what  before  thou  haft  meditated,  whatfoever  it  be  ^  for 
iho    it  be  laxxful  to  determine  the  Text,  which  thou 
art  to  expound,} >et  not  at  all  the  Interpretation  $  left,  if 
thou  Jo  doft,  thou  take  from  the  Holy  Spirit  that  which 
is  his  -,  to  wit,  to  direft  thy  Speech,  that  thou  may  ft 
prophefie   in  the  ]\'ame   of  the  Lord,   void   of  Learn- 
ing,   Meditation  and  Experience^  and  as  if  thou  hadft 
ftudied  nothing  at  all^  committing  thy  Heart,  thy  Tongue, 
and  thy  Jeff  wholly  unto  his  Sp\xit,and  truficng  nothing 
to  the  former  Studying  0r  Meditation  •,  but  faying  with 
thyjelf,  in  great  confidence  of  the  Divine  Promife,  The 
Lord   will  give  a  word,   with   much  Power  unto 
thofe  that  preach  the  Gofpel.     But  above  all  things, 
be  cartful  thou  follow  not  the  manner  0/  Hypocrites, 
who  have  written  almoft  word  by  word,  what  they  are 
to  fay,  as  if  they  were  to  repeat  fome  Verfes  upon  a 
Theatre,  having  learned  all  their  Preaching,  as  they  do 
that  aft  Tragedies.     And  afterwards,  when  they  are 
in  the  place  of  Prophefying,  pray  the  Lord  to  dirett  their 
Tongue  \    but  in  the  mean  time,fhutting  up  the  way  of 
the  Ho]  v  Spirit,  they  determine  to  fay  nothing,  but  what 
they  have  written.    0  unhappy  kind  of  Prophets,  yea, 

and 


Of  Worjbip.  3*9 


and  truly  Curfed,  which  depend  not  upon  God's  Spirit, 
but  upon  their  own  Writings  or  Meditation  !  Why  fray- 
eft  thou  to  the  Lord,  thou  jalfe  Prophet,  to  give  thee 
bisjloly  Spirit,  by  which  thou  may  ft  [peak  things  pro- 
fitable^and  yet  thou  ieipQ\hi\  theSpirit?  Why  prejtrreft 
thou  thy  Meditation  or  Study  to  the  Spirit  of  Gcd  ? 
Otherwife,  why  cotnmittett  thou  not  thy  J elf  to  the  Spi- 
rit ? 


§.  XIX.  Secondly  ^  This  manner  of  Preaching,  as  2Thevords 
ufed  by  them,  (  conildering  that  they  alio  affirm,  Man'tHif. 
That  it  maybe,  and  often  is,  performed  by  Men,  ^of^jV 
are  wicked,  or  void  of  true  Grace  )  cannot   only  not  unh% 
edifie  the  Church,  beget  or  nourifh  true  Faith,  but 
is  deftruftive  to  it  5  being  directly   contrary  to  the 
Nature  of  the  Chriftian  and  Apofloltck  Miniflry  men- 
tioned in  the  Scriptures  :  For   the  Apolile  preached 
the  Go/pel  not  in  the  wifdom  0]  words,  left  the  Crojs  of 
Chrift \  fhould  be  oj  none  Effetl,  1  Cor.  1.  17.   But  this 
Preaching,  not   being  done   by   the   A&ings    and 
Movings  of  Gods  Spirit,  but   by    Man's  Invention 
anc^  Eloquence,   in   his  own  Will,  and  through  his 
natural  and  acquired  Parrs  and  Learning,  is  in  the 
Wifdom   of   Words  \  and    therefore  the  Crojs  of 
Chriil  is  thereby  made  of  none  EfFett.    The  A  po- 
ttle's Speech  &  Preaching  was  not  with  enticing  Words' 
of  Mans  Wifdom  9  but  in  Demonflration  of  the  Spirit 
and  of  Power  h  That  the  Faith   of  their   Hearers 
fhould  not  ftand  in  the  Wifdom   of  Men,   but  in  the 
Power  of  God,  1  Cor.  2.  3,  4,  ?.    But  this  Preaching 
having  nothing  of  the  Spirit  and  Power  in  it,  both 
the  Preachers  and  Hearers  confefling  they  wait  for 
no  fuch  thing,  nor  yet    are    oftentimes   fenjible 
of  it,  mult   needs   ftand  in   the  enticing  words   of 
Man's  Wifdom  ;  fince  it   is  by  the  meer  Wifdom  of 
Man  it  is  fought   after,  and  the   meer  Strength  of 
Man's  Eloquence  and  enticing  Words,  it  is  uttered  ^ 
and  therefore   no  wonder,   if  the  Faith  of  fuch  as 
hear  and  depend   upon  fuch  Preachers  and  Preach- 
ings, ftand  in  the  Wifdom  of  Men,  and  not  in  the 
0  C  c  l  Powtr 


PROPOSITION     XI. 


Power  of  God.  The  Apoftles  declared,  That  they 
J pake  not  in  the  vcords  wbicbM&tfs  Wifdom  teacbetb^but 
which  the  Holy  GhoR  teacbetb,  i  Cor. 2.1  3.  But  thefe 
Preachers  confefs,  that  they  are  Itrangers  to  the 
Holy  Ghoft,  his  Motions  andOperations,  neither'do 
they  wait  to  feel  them-,  and  therefore  they  fpeak 
in  the  words,  which  their  own  natural  Wifdom 
and  Learning  teach  them,  mixing  them  in,  and  ad- 
ding them  to  fuch  words,  as  they  Real  out  of  the 
Scripture,  and  other  Books  5  and  therefore  fpeak 
not  what  the  Holy  Ghoft  teacheth. 

Thirdly  \  This  is  contrary   to    the  Method  and 
2.  rtm     Order  of  the  Primitive  Church,  mentioned  by  the 
Method      Apoftle,  1  Cor.  14.  30,  0V.    where  in  Preaching  tve- 
was  to      xy  one  is  to  ws'     for  his  Revelation,   and  to  give 
f&?yeUilm  Place  one  unt0  •  -ot^eri   according  as  things  are 
revealed.     But  here  there  is  no  waiting  for  a  Re- 
velation, but  the  Preacher  muft  fpeak,  and  not  that 
which  is  revealed  unto  him,  but  what  he  hath  pre- 
pared and  premeditated  before-hand. 

LaB/yi  By  this  kind  of  Preaching,  the  Spirit  of 
•4.  ne  spi-  q0^    which  fhould    be  the  chief  Inftru&or  and 
lut'h      Teacher  of  God's  People,  and   whofe  Influence  is 
Triers  to    that  oniy  which  makes  all  Preaching  effeaual  and 
.  Telctr.     beneficial  for  the  edifying  of  Souls,  is  fhut  out  5 
and  Man's  natural  Wifdom,  Learning  and  Parts,  fet 
up  and  exalted  :  Which  (  no  doubt;  is  a  great  and 
chief  Reafon,  why  the  Preaching  among  the  gene- 
rality of  Chriftians  is  fo  unfruitful  and  unfuccefsful. 
Yea,  according  to  this  Dofhine,    the  Devil  may 
preach,  aud  ought  to  be  heard  alfo^  feeing  he  both 
knoweth  the  Truth,  and    hath  as  much  Eloquence 
as  any.     But  what   avails  Excellency  of  Speech,  if 
the  Demonlrration  and   Power    of  the    Spirit  be 
wanting,  which  toucheti  the  Confcience?  We  fee, 
that  when   the  Devil  confeiTed  to  the  Truth,  yet 
Chrilt   would   have   none  of  his  Teftimony.     And 
as  thefe   pregnant   Teftimonies.  of  the    Scripture, 
do  prove  this  part  of  Preaching  to  'be    contrary 

to 


Of  Worjljjp.  ?9I 

to  the  DoQrine  of  Chrift  3  16  do  they  alio  prove 
that  of  ours,  before  affirmed,  to  be  Conform  there- 
unto. 

§.  XX.  But  if  any  objecl  after  this  manner,  have  ObjecT, 
•not  many  been  Benefitted,  and  both  Convened  and 
Edified,  by  the  Mimjiry  of  J  itch  as  have  Premeditated 
their  preachings-,  yea,  and  hath  not  the  Spirit  often  con- 
curred,by  its  Divine  Influence,  with  Preachings  thus  pre- 
meditated, fo  as  they  have  been  powerful 7y  born  in  u ton 
the  ^ou/s  oj  the  hearers,  to  their  advantage  ? 

I  Anfwer  5  Tho'  that  be  granted,  which  I  fhall  A; fie. 
not  deny,  it  will  not  infer,  that  the  thing  was  g^od 
in  itfelf  -,  more  than,  becaufe  Paul  was  met  with 
by  Chrift,  to  the  converting  of  his  Soul,  riding 
to  Dawafcus  to  pevkeme  the  Saints,  that  he  did 
well  in  fo  doing.  Neither  particular  Aftions,  nor  got  ?, 
yet  whole  Congregations  (as  we  above  obferved  ) 
are  to  be  meafured  by  the  A£ls  of  God's  Conde- 
fenfion  in  times  of  Ignorance.  But  befides,  it 
hath  oftentimes  fallen  out,  that  God,  having  a 
•regard  to  the  Simplicity  and  Integrity  either  of 
the  Preacher  or  Hearers,  hathTallen  in  upon  the 
Heart  of  a  Preacher  by  his  Power  and  Holy  In- 
fluence, and  thereby  hath  led  him  to  fpeak 
which  were  not  in  his  Premeditated  Difcourte, 
and  which  perhaps  he  never  thought  of  before  : 
And  thofe  palling  Ejaculations  and  Unpremedita- 
ted, but  Living  Exhorrations,  have  proved  more 
Beneficial  and  Refrefhful  both  to  Preacher  and 
Hearers,  than  all  their  premeditated  Sermons.  But 
all  that  will  not  allow  them  to  continue  in  thefe 
things,  which  in  themfelves  are  not  approved  -, 
but  contrary  to  the  Practice  of  the  Apoftles,  when 
God. is  railing  up  a  People  to  ferve  him, according 
to  the  Primitive  Purity  and  Spirituality,  yea,  i'ucli 
A&s  of  God's  Condefenfion,  in  times  of  Dark- 
nefs  and  Ignorance  fhould  engage  all  more  and 
more  to  follow  him,  according  as  he  reveals  his 
molt perfett  in&fpiritua/lVay. 

C  c   4  §.   XXL 


392  PROPOSITION     XI. 


II.  §.  XXf.    Having  hitherto    fpoken  of  Preachings 

of  Prayer,  now  it  is  fir  to  f peak  of  Praying,  concerning  which 
bow  the    'the.  like  Controverfie   ariferh.      Our    Adverfaries, 
%lnrdis  whofe  Religion  is  all  for  the  molt  part  ouiftde,  and 
gui/ked      fuch  whofe  Afts  are  the  meer  produft  of  Man's 
JiZrd!    natural  Will  and  Abilities;  as  they  can  Preach,  fo 
can  they  Pray  when  they  pleafe,  and  therefore  have 
their  let  particular  Prayers.    I  meddle  not  with  the 
Coutroverfies  among   themfelves  concerning  this  \ 
fome  of  them  being  foxfet  Prayers,  as  a  Liturgy  5 
others  for  fuch  as  are  conceived  extempore:  It  Suf- 
fices me,  that  all  of  them  agree  in  this,  That  the 
Motions  and  Influence  of  the  Spirit  of  God,  are  not 
r^  Priefts  neceflary  to  be  previous  thereunto  ^   and  therefore 
&eacbeand  they  hdve/et  ti*es  in  their  publick  Worfhip,  as  be- 
Tray,  deny  f0re  and  after   Preaching,  and  in  their  private  De- 
ihespmt.  votjor,5   as  Morning  and  Evening,  and  before  and  af- 
ter Meat,  and  other  fuch  occafions-,  at  which  they 
precifely  fet  about  the  performing  of  their  Pray- 
ers, by   fpeaking  words  to  God,  whether  they  feel 
any   Motion  or  Influence  of  the  Spirit,  or  not :   So 
that  fome  of  the  chiefeft  have  confeiTed,  that  they 
have  thus   prayed,  without   the  Motions   and   Af- 
fiftance   of  the  Spirit,    acknowledging,   that   they 
finned  in  fo  doing;  yet  they  faid,  they  look'd  upon 
it  as  their   Duty   to  do  fo,  tho'  to  pray  without 
the  Spirit   be  fin.     We  freely  confefs,  that  Prayer 
is  both  very  profitable,  and  a  neceffary  Duty  com- 
manded, and  fit  to  be  pra&ifed  frequently  by  all 
Chriftians:    Bat  as  we  can    do    nothing  without 
Chrift,  fo  neither  can  we  Pray,  without  the  Con- 
currence and  Afliftance  of  his  Spirit.      But,  that 
the  State  of  the  Controverfie  may  be  the   better 
underftond,  let  it  be  confidered,  Firft,  That  Prayer 
Wat  in-     is  twofold,  Inward  and  Outward.     Inward  Prayer  is 
ray-  that  Jecret  turning  of  the  Mind  towards  God,  where- 
by,  b^ing  ftcretly  touched  and   awakened  by  the 
h.ght  oj  Cbriji  in  the  Confcience,    and   fo  bowed 
down  under  the  fenfe.  of  its  Iniquities,  Uaworthi- 

rjefs 


Oj   Worjhip.  m 


nefs  and  Mifery,  it  looks  up  to  God  h  and  joining 
iflue  with  the  fecret  (hinings  of  the  Seed  of  God,  it 
breathes  towards  him,  and  is  conPantly  breathing 
fbnh  fome  fecret  Dt fires  and  Afpirations  towards 
him.  It  is  in  this  fenfe,  that  we  are  fo  frequent- 
ly in  Scripture  commanded  to  Pray  continually, 
Luke  18.  i.  i  Tbrff.  5.  17.  Epb.  6.  18.  Luke  21.  36. 
Which  cannot  be  undeT  flood  of  outward  Prayer  \ 
becaufe  it  were  impoflible,  that  Men  fhould  be  al- 
ways upon  their  Knees,  expreiTirg  words  oj  Prayer  \ 
and  this  would  hinder  them  from  rhe  Exerciie  of 
thofe  Duties ,  no  lefi  pofitively  commanded.  Cut-  uh*t  Out- 
ward Proyer  is,  when  as  the  Spirit  (  being  thus  in  ^Z1^ 
the  Exercife  of  Inward  Retirement,  and  feeling 
the  Breathing  of  the  Spirit  of  God  to  arife  power- 
fully in  the  Soul)  receives  Strengh  and  Liberty, 
by  a  fuperadded  Motion  and  Influence  of  the  Spirit, 
to  bring  forth  either  audible  Sighs,  Groans,  or  Words, 
and  that  either  in  publick  Aflemblies,  or  in  private, 
or  at  Meat,  £?V. 

As  then  \nwrd  Prayer  is  neceffary  at  aV  times,  fo,  inward 
fo  long  as  the  Day  of  every  Man  s  Vifitaiipn  laltetb,  ^vt^rm^ 
he  never  wants  fome  Influence,  lefs  or  more,  for  ZuumTu 
the  Pra&ife  of  it  •,  becaufe  he  no  fooner  retires  his 
Mind,  and  confiders  himfelf  in  God's  Prefence,  but 
he  finds  himfelf  in  the  Prattife  of  it. 

The   Outward   Exercife  of  Prater,  as  needing  a  Outward 
greater  and  fuperadded    influence  and   Motion   of  *?ra2er 

i_        o    •    •  •  1  •  11  clt  j     c     doth  re- 

the  Spirit,  as  it  cannot  be  continually  practifed,  \o  qwre  afw 
neither  can  it  be  fo  readily,  fo  as  to  be  effectually  K"jl*£* 
performed,  until   his  Mind  ie  fometime  acquainted  '^a< 
with  the  Inward  \  therefore  fuch  as  are  diligent  and 
watchful   in  their  Minds,  and  much  retired  in  the 
Exercife  of  this  Inward  Prayer,  are  more  capable 
•to   be  frequent  in   the  ufe  of  the  Outward,  becaufe 
that  this   holy  Influence  doth  more  conftantly  at- 
tend them,  and  they  being  better  acquainted  with, 
and  accuftomed  to  the   Motions   of  God's  Spirit, 
can  eafily  perceive  and  difcern  them.    And  indeed, 


as 


394  PROPOSITION    XI. 

as  fuch  who  are  moft  diligent  have  a  near  accefs  to 
God,  and  he  taketh  moft  delight  to  draw  them  by 
tfis  Spirit,  to  approach  and  call  upon  him  -,  fo  when 
many  are  gathered  together  in  this  watchful  Mind, 
God  doth  frequenrly  pour  forth  the  Spirit  of  Pray- 
er among  them,  and  ftir  them  thereunto,  to  the 
Edify  ng  and  Building  up  of  one  another  in  Love. 
^But  becaufe  this  Outward  Prayer  depends  upon  the 
Inward,  as  that  which  mull  follow  it,  and  cannot 
be  acceptably  performed,   but  as  attended  with  a 
fuperadded   Influence    and  Motion  of  the  Spirit, 
*&'/***  therefore    cannot    we    prefix  fet   Times  to  Pray 
jTLvffo     outwardly,  fo  as  to  lay  a  necefiny  to^fpeak  words 
gf-**n<  at  fuch  and  fuch  times,  whether  we  feel  this  Hea- 
tempi %od.  venly  Influence  and  Afliftance,  or  no*  for  that  we 
judge  were  a  tempting  of  God,  and  a  coming  be- 
fore him  without  due  Preparation.     We  think  it 
fit  for  us  to  prefent  our  feives-before  him  by  this 
Inward  Retirement  of  the  Mind,  and  fo  to  proceed 
further,  as  his  Spirit  fhall  help  us  and  draw  us 
thereunto:  And  we  find,  that  the  Lord  accepts  of 
this,  yea,  and  feeth  meet  fometimes  to  exercife  us 
in  this  filent  Place,  for  the  trial  of  our  Patience, 
without  allowing  us  to  fpeak  further-,  that  he  may 
teach  us  not  to  rely  upon  outward  Performance, 
or  fatisfie  our  felves,  as  too  many  do,  with  the  fay- 
ing of  our  Prayers-,  and  that  our  dependence  upon 
lam  may  be  the  more  firm  and  conftant,  to  wait 
for  the  holding  out  of  this  Scepter,  and  for  his  al- 
lowance- to  draw  near  unto  him,  and  with  great 
freedom  and  enlargement  of  Spirit  upon  our  Hearts 
towards   him.    Yet  nevertheiefs  we  do  not  deny, 
but  fometimes  God,  upon  particular  Occafions  very 
fuddenly,  yea,  upon  the  the  very  firlt  turning  in  of 
the  Mind,  may  give  Power  and  Liberty  to  bring 
forth  Words  or  A£ts  of  outward  Prayer,  fo  as  the 
SuchfinM  Soul  can  fcarce  difcern.any  previous  motion,  but 
tn'ztfalW.  trie  influence  and  bringing  forth  thereof  may  be  as 
it  were,y/w///  tffcmel^  nevertheiefs  that  faying  of 

Bernard 


OJ   Worf))ip.  3.95 


Bernard  is  true,  that  All  Prayer  is  luke  warm,  wbtcb 
bath  not  an  Injplratwn  preceding  it.  Tho'  we  affirm, 
that  none  ought  to  go  about  Prayer  without  this 
Motion  :  Yet  we  do  not  deny,  but  fuch  Sin,  as  ntg- 
left  Prayer  h  but  their  Sn  is,  in  thai  they  come  not 
to  that  place,  where  they  may  fed  that,  that  would 
lead  them  thereunto.  And  therefore  we  queliion 
not,  but  many,  through  negkft  of  this  lnwaid 
Watchfulwfs  and  Rairednefs  of  Mind,  mils  many 
precious  opportunities  to  Pray,  and  there!  y  are 
guilty  in  the  fight  of  God  ^  yet  would  they  Sin,  if 
they  fhould  fet  about  the  Acl,  until  they  fiiil  felt 
the  Influence.  For  as  he  giofly  offends  his  Mafter9 
that  lieth  in  his  Bed  and  fl.eps,  and  neglects  to  do 
his  Matter's  Bufinefs  ;  yet  il  fuch  an  one  *  fhould  fud  -**"»»"/ 

jt  r.t  .  i   ■        ^-m  1        and « Care- 

demy    ger    up,    without    putting   on    his   Cloaths, lefsSct>*n 

or  taking  along  with  him  thofe  neceiTary  Tools  and  ™fym 
Inltruments,  without  which  he  could  not  polTibly  •  "** 
Work,  and  fhould  forwardly  fall  a  doing  to  no  pur- 
pofe,  he  wrould  be  fo  far  thereby  from  rt pairing  his 
former  Fault,  thatf  he  would  jullty  incur  a  new  Cen- 
fure  :  And  as  one  that  is  Carelefs,  and  other  ways 
Bufied,  may  mifs  to  hear  one  fpeaking  unto  him, 
or  even  not  hear  the  Bell  of  a  Clock,  tho'  ftriking 
hard  by  him  5  fo  may  many  through  Negligence, 
mifs  to  hear  God  often  times  calling  upon  them, 
and  giving  them  accefs  to  Pray  unto  him  :  Yet  will 
not  that  allow  them,  without  his  liberty,  in  their 
own  Wills  to  fall  to  Work. 

And  laftly:  Tho'  this  be  the  only  true  and  pro- 
per Method  of  Prayer,  as  that  which  is  alone  ac- 
ceptable to  God  ^  yet  fhall  we  not  deny,  but  he 
often-times  anfwered  the  Prayers,   and   concurred 
with  the  Defires  of  fome,  efpecially  in  Times  of  m  times  *f 
Darknefs,   who  have  greatly  erred  herein,  fo  that  gjfty 
fome  that  have  fat  down  \n  formal  Prayer,  tho'  far  often  hear 
wrong  in  the  Matter  as  well  as  Manner,  without  '/;;;rPr  * 
the  AlTiftance  or   Influence   of  God's  Spirit-,   yet 
have  found  him  to  take  occafion  there-through  to 
-        -  break 


396  PROPOSITION    XI. 

"»  ________—--_-__—_. ______ ______________ _________ 

break  in  upon  their  Souls,  and  wonderfully  tender 

and  refrefh  them :   Yet,  as  in  Preaching,  and  elfe- 

where,  hath  afore  been  obferved,  that  will  not  prove 

any  fuch  practices,  or  be  a  jult  Let  to  hinder  any  from 

coming  to  pra&ife  that  pure,Spirituai  and  Acceprable 

Prayer,   which  God  is  again  reltoring,  and  leading 

his  People  into,out  of  all  Superftitions  &c  meer  empty 

Formalities.    The  State  of  the  Controverlie,  and  our 

Senfe  thereof,  being  thus  clearly  ltated,  will  both 

_.  _     .  .'obviate  many  Objections,  and  make  the  Anfwer  to 

r_4/Kayer  othirs  more  brief  and  eafie.     I  fhall  firft  prove  this 

proved       Spiritual  Prayer,  by  fome  fhort  Confiderations  from 

{«r>«5fn/,"Scriprure,  ^  ^en  Anfwer  the  Objections  of  our 

Oppofers,  which  will  alfo  ferve   to  refute  their 
Method  and  Manner  thereof. 

I.  §.  XXII.  And  Firft,  That  there  is  a  neceflity  of 
nuftttfllt  ^'xs  inwar&  Retirement  of  the  Mind,  as  previous  to 
Tomovethe  Prayer,  that  the  Spirit  may  be  felt  todraw  thereunto, 
Yil^i       aPPears>  f°r  tnat  in   m°ft  °f  thofe  places,  where 

rayei  Prayer  is  commanded,  Watching  is  prefixed  there- 
unto, as  neceffary  to  go  before  ^  as  Mat.  24.42. 
Mark  13.  3  3.  &  14  38.  Luke  21.  36.  from  wftich  it  is 
evident,  that  this  Watching  was  to  go  beforp  Prayer. 
Now  to  what  end  is  this  Watching,  or  What  is  it, 
but  a  waiting  to  feel  God's  Spirit  to  draw  unto 
Prayer,  that  fo  it  may  be  done  acceptably  >  For 
£ph.  6. 18.  fjnce  we  are  t0  pray  always  in  the  Spirit,  and  cannot 
pray  of  cur  felves  without  it  acceptably,  this  Watch- 
ing muft  be  for  this  end  recommended  to  us,  as 
preceding  Prayer,  that  we  may  Watch  and  Wait 
for  the  feafonable  time  to  Pray,  which  is  when  the 
Spirit  moves  thereunto. 

II.  Secondly,  This  Neceflity  of  the  Spirit's  moving 
Weiiiow  and  concurrence,  appears  abundantly  from  that  of 
J«y,7J?  the  Apoitle  Paul,  Rom.  8.  26,  27.  hikewije  the  Spirit 
Ai  the  spi-  alfo  helpeth  our  Infirmities  :  For  we  know  not  what  we 
*'■  hclps'    Jbould  pray  for  as  we  ought  -,  but  the  Spirit  itfelj  maketb 

interceffion  [or  us,  wiib  Groanings  which  cannot  be  ut- 
tered.   And  be  thatftarcbeth  the  haarts7  knoweth  what 

is 


Of  Warfhip.  ~^7 


is  the  mind  of  the  Spirit,  becaufe  be  maketb  inter ceffion 
for  the  Sacnts,  according  to  the  Will  oj  God.  Which 
firfl  holds  forth  the  incapacity  of  Men,  as  of  them- 
feives,  to  pray  or  call  upon  God  in  their  own  Wills 
even  fuch  as  have  received  the  Faith  oj  CbriR  and 
are  in  meafure  Sanftified  by  it  3  as  was  the  Church 
of  Rome,  to  whom  the  Apoftle  then  wrote.  Second- 
ly i  It  holds  forth  that,  which  can  only  help  and 
aflift  Men  to  Pray,  to  wit,  the  Spirit,  as  that  with- 
out which  they  cannot  do  it  acceptably  to  God, 
nor  beneficially  to  their  own  Souls.  Thirdly ;  The 
manner  and  way  of  the  Spirit's  Interceflion,  with. 
Groans  which  are  unutterable.  And  Fourthly  •  That 
God  receiveth  gracioufly  the  Prayers  of  fuch,  as 
are  prefented  and  offered  unto  himfelf  by  the 
Spirit,  knowing  it  to  be  according  to  his  Well.  Now, 
it  cannot  be  conceived,  but  this  Order  of  Prayer' 
thus  afferted  by  the  Apoftle,  is  moft  confiftent  with 
thofe  other  Teftimonies  of  Scripture,  commending 
and  recommending  to  us  the  ufe  of  Prayer.  From 
which  I  thus  argue ^ 

If  any  Man  know  not  how  to  pray,  neither  can  do  it    y\r*; 
without  the  help  of  the  Spirit,  then  it  is  to  no  purpofejor 
him,  but  altogether  unprofitable,  to  pray  without  it. 

But  the  firft  is  true  5  Therefore  alfo  the  laft. 

Thirdly  \  This  neceflity  of  the  Spirit  to  true  ]If. 
Prayer,  appears  from  Ephefians  6.  iS.  and  Jude  20.  Prav*/- 
where  the  Apoftle  commands  to  pray  always  in  the  ncayiin  lhJ 

„••  »  7  •  7  i«,.  '  ^  Spirit,  and 

Spirit,  and  watching  thereunto  \  which  is  as  much,  as  1 
if  he  had  faid,  that  we  were  never  to  pray  with-  ***»»** 
out  the  Spirit,  or  watching  thereunto.     And  Jude 
fheweth  us,   that  fuCh   Prayers  as  are  in  the  lily 
Ghoft,  only  tend  to  the  building  up  of  our  /elves  en 
our  moft  holy  Faith. 

Fourthly-,  The  Apoftle  Paul  faith  exprefly,  1  Con      IV. 
1J2.  5.    That  no  Man  can  fay  that  Jcfus  is  the  Lord,  but  ' 
by  the  holy  Ghofl  :     If  then  jeius  cannot  be  thus  j 
rightly  named,  but  by  the  holy  Ghofl  -,  far  U  fs  can  he  hut  b 
be  acceptably  called  upon.    Hence  the  fame  Apoftle 

declares, 


39$ 


PROPOSITION     XL 


declares,  i  Cor.  14.  i>.    that  he  will pray  with  the  Spi* 
rit,  8CC.'  A   clear  evidence,  that  it  was  none  of  his 
method  to  pray  without  it. 
V.  Bur  Fifthly  •,  All  Prayer  without  the  Spirit  is  Abo- 

God  wii  minatvrn,  fuch  as  are  the  Prayers  of  the  Wicked,  Prov. 
\lt  'prZcrs  ?8-  9  And  the  Confiience  that  rhe  Siints  have,  that 
•ftblbick-  God  will  hear  them,  is,  if  they  ask  any  thing  according 
td'  to  his  Will,  1  John  ">.  M«    So  if  the  Prayer  be  not  ac- 

cording to  his  Will,  there  is  no  ground  of- Confi- 
dence that  he  will  hear.  Now  our  Ad verfaries  will 
acknowledge,  that  Prayers  without  the  Spirit  are 
not  according  to  the  Will  of  God  5  and  therefore 
fuch  as  pray  without  it,  have  no  ground  to  expect 
an  anfwer :  For  indeed  to  bid  a  Mun  pray  without 
the  Spirit,  is  all  one.  as  to  bid  one  fee  without  Eyes, 
work  without  Bands,  or  go  without  Feet.  And  to 
deiire  a  Man  to  fall  to  Prayer,  ere  the  Spirit,  in 
fome  meafure,  lefs  or  more,  move  him  thereunto, 
is  to  deiire  a  Man  to  fee,  before  he  opens  his  Eyes^ 
or  to  walk,  before  he  rifes  up  h  or  to  work  with  his 
Hands,  before  he  moves  them. 
VI  §•  XXIII.     But  laflly.  From  this  falfe  Opinion  of 

Aiisacri-  Praying  without  the  Spirit,  and  not  judging  it  ne- 
ficeusin,  celTary  to  be  waited  for,  as  that  which  may  be  felt 
htilspnitto  move  us  thereunto,  hath  proceeded  all  the  Su- 
perflition  and  Idolatry  that  is  among  thofe  called 
Chriftians,  and  thofe  many  Abominations  where- 
with the  Lord  is  provoked,  and  his  Spirit  grieved : 
So  that  many  deceive  themfHves  now,  as  the  Jews 
did  of  old,  thinking  it  fufficienr,  if  they  pay  their 
daily  Sacrifices,  and  effer  their  cuttomary  Oblati- 
ons* from  thence  thinking  all  this  well,  and  creating 
a  falle  Pe^ce  to  themfelves,  as  the  Whore  m  the 
Proverbs  \  becaufe  they  have  offered  up  their  Sa- 
crifices of  Morning  and  Evening  Prayers,  And^ 
therefore  it's  manifelt,  that  their  conitant  life  of 
things  doth  not  afrwhit  influence  their  Lives  and 
Conventions  *  but  they  remain  for  the  moft  part 
as  bad  as  ever.    Yea,  it  is  frequent  both  among 

Papifts 


°j    Worjbip. 


Papip  and  erotepnts,  for  them  firft  to  leap  as  ic     * 

were,  out  cf  their  vain,  light  and  profane' Con- 
verfations,  at  their/**  hours  urAfcafons,  and  fall  to 
their  cultomary  Devotion  5  and  then,  when  it  is 
fearce  finifhed,  and  the  Words  to  God  fcarceout 
the  former  profane  Talk  comes  after  it :  So  that 
the  fame  wicked  profane  Spirit  of  this  World  afts 
them  in  both.  If  there  be  any  fuch  thing  as  vain 
Oblations,  or  Prayers  that  are  Abomination ,  which 
God  heareth  not,  (as  is  certain  there  are,  and  the 
Scripture  teftifies,  Ifai.66.1.  fir.  14. 12.)  certainly 
fuch  Prayers,  as  are  afted  in  Man's  Will,  and  by 
his  own  Strength,  without  God's  Spirit,  muft  be 
of  that  number. 

§.  XXIV.    Let  this  fuffice  for  Probation.     Now  I 
111  all  proceed  to  anfwer  their  Objections,  when  I 
have  faid  fomething  concerning  Joining  in  Prayer  c™.'\ 
with  others.    Thofe  that  Pray  together  with  ODeiw?10 
accord,  ufe  not  only  to  concur  in  their  Spirits,  but  Klth  otheri 
alfo  in  the  Gefture  of  their  Body  ^  which  we  alfo 
will  willingly  approve  of.     It  becometh  thofe,  who 
approach  before  God  to  pray,  that  they  do  it  with 
bowed  Kmes,zvA  with  their  Heads  uncovered ^  which 
is  our  Practice. 

But   here  arifeth  a  Controverfie,   Whether  it  bt  obi 
Lawful  to  join  with  others  (by  thofe  external  Signs  <f 
Reverence,  albeit  not  in  Heart )  who  pray  formally^ 
riot  waiting  for  the  Motion  of  the  Spirit, nor  judging  it 
neceffary  ? 

We  anfwer}  Not  at  all :    And  for  our  Teltimo-  Anfvt. 
ny  in  this  thing  we  havefuffertd  not  a  little.    For 
when  it  hath  fallen  out,   that  either  accidentally,  fhmw\t% 
or  to  witnefs   againft  their  Worfhip,  we  have  been  [ 
prefent  during   the  fame,  and   have   not   found  it 
lawful  for  us  to  bow  with   them  thereunto,  they  Pra^' 
have    often    perfecutcd    us,   not    only   with   Re- 
proaches,  but  alfo   with   Stroaks  and  cruel  Bear 
ings.    For   this  caufe    they   ufe   to  accufe  us  of 
Pride,  Profanity  and  Madnefs,  as  if  we  had 
-  Refpc 


i 


400  PROPOSITION     XI. 

■ ■ 

R-jfpe£t  or  Reveence  to  me  Worfhip  of  God,  and 
as  if  we  judged  none  could  pray,  or  were  heard 
ot  Gjd  nut  our  felv.s.  Unco  all  whxh,  and 
many  more  Reproaches  of  this  kind,  we  anfwer 
briefly  and  modeftly  *  Thar  it  fufficech  us  thac  we 
are  tound  fo  doing,  neither  through  Pride,  nor 
Madnefs,  nor  Profanity  •,  but  meerly  left  we  fhould 
hurc  our  Confciences  :  The  reafon  of  which,  is  plain 
and  evident  *  for  fince  our  Principle  and  Dotfrine 
oblige  us  to  believe,  that  the  Prayers  of  thofe, 
who  themfeive>  confefs  they  are  not  ailed  by  the  Spi- 
rit, are  Abominations,  how  can  we,  with  a  fafe  Con- 
fcience,  joyn  with  them  ? 
Obj.  2.  If  they  urge,  That  this  is  the  height  of  Unchari- 
table nfs  and  Arrogancy^  as  if  we  judged  our f elves  al- 
way  i  to  pray  by  the  Spirit's  Motion,  but  they  nfver  \  as 
if  we  were  never  deceived  byPraying  without  the  Motions 
of  the  Spirit,  and  that  they  were  never  ailed  by  it:  See- 
ing a  beit  they  judged  not  the  Motion  of  the  Spirit  always 
neaffary,  they  Confefs  nevertheless  that  itisveryprofi- 
zdJc  and  comfortable,  and  they  feel  it  often  influen- 
cing them  •,  which  that  it  Jo  met  ernes  falls  out,  we  cannot 
deny. 
Anfw.  To  all  w^ichl  anfwer  diftin&ly  :  If  it  were  their 
known  and  avowed  D  thine,  not  to  pray  without 
the  morion  of  the  Soirit,  and  that  ferioufly  hold- 
ing thereunto,  they  d;d  not  bind  themfelves  to 
Payat  certain  prr/cri bed  Times  precifeiy  (  at  which 
times  they  detei  trine  to  Pny,  tho'  without  the 
Sprit)  then  indeed  we  might  be  accufed  of  Un- 
chariuMen'  fs  and  Pride,  if  we  ne\  er  joined  with 
them  ^  and  ifthey  fo  laueht  and  praftifed,  I  doubt 
shall voe  nor  ^Ur  *l  fh°uld  be  lawful  for  us  fo  to  do,  un. 
to  fir*  the  \tis  t  ere  fhonld  appear  fome  manifelf  andevi- 
^:;'lf'  den'  Hvpocriiie  and  Delufion.  But  feeing  they 
lug.  conrefs,  that  they  pray  without  the  Spirit,  and  teeing 

G^d  hath  perfwaded  us,  that  fuch  Prayers  zxtabo- 
mina1  le,b(>w  can  we  with  a  fafe  Confcience  join 
with  an  Abomination}  That  God  fomeumes  con'de- 

feends 


Of  Worjfnp.  4ci 


\ 


fcends  to  them,  we  do  not  deny  (  albeit  now  when 
the  Spiritual  Worfhip  is  openly  proclaimed,  and  all 
are  invited  unto  it,  the  cafe  is  otherwife,  than  in 
thofe  old  times  of  Apoltafie  and  Darknefs)  and 
therefore,  albeit  any  fhould  begin  to  pray  in  our 
prefence,  not  expefting  the  Motion  of  the  Spirit  s 
ret  if  it  manifeftly  appear  that  God  in  condefcen- 
ion  did  concur  with  fuch  a  one,  then  according 
to  Gods  Will,  we  fhould  not  refufe  to  join  alfo  j 
but  this  is  rare,  left  thence  they  fhould  be  con- 
firmed in  their  falfe  Principle.  And  albeit  this 
feem  hard  in  our  ProfefTion,  neverthefs  it  is  fo 
confirmed  by  the  Authority  both  of  Scripture  and 
right  Reafon,  that  many  convinced  thereof  have 
embraced-this  part  before  other  Truths  which  were 
eafier,  and  as  they  feemed  to  fome,  clearer.  Among 
whom  is  memorable  of  lare  Years  Alexander  Skein  a 
Magiltrate  of  the  City  of  Aberdeen,  a  Man  very  mo- 
delt,  and  very  averfe  from  giving  offence  to  others  * 
who  neverthelefs  being  overcome  by  the  Power  of 
Truth  in  this  matter,  behoved  for  this  caufe  ro  fe- 
parate  himfelf  from  the  publick  Aflemblics  and 
Prayers,  and  join  himfelf  unto  us.  Who  alfogivs 
the  reafon  of  his  Change,  and  likewife  fuccin&Iy, 
but  yet  fubltantially,  comprehended  this  Conrro- 
verfie,  concerning  Worfbip,  in  fome  fliort  Queflions, 
which  he  offer'd  to  the  publickPreachers  of  the  City, 
and  I  think  meet  to  inferr  in  this  place. 

1.  Whether  or  not  Jhould  any  Aft  of  God's  WorfhipQ$tXJ< 
be  tone* about,  without  the  Motions,  Leadings  and  Ail- 

cngs  of  the  Holy  Spirit  i 

2.  If  the  Motions  oj  the  Spirit  be  necrjfary  to  every  Skein,  pro- 
particular  Duty,  whether  Jhould  he  be  waited  upon,  that  \-    , 

all  our  Atts  and  Words  may  be  according   as  he  gives  <■ 
utterance  and  ajfiflance  ? 

3.  Whether  every  one  that  bears  the  Nalte  of  a  Ch ri- 
ft i an,  orprojejfes  to  be  a  Proteftant,  huh  fucb  an  un- 
interrupted mtafurt  thereof,  that  he  may, without  wait* 
ing,go  immediately  about  the  Duty  ? 

Da  <.  (/ 


/ 


J _ 

402  PROPOSITION     XL 


/  4.  If  there  be  an  indifpefit  ion  and  unfit  nefs  at  fame  times 

jorjucb  Exercifes,  at  h  aft  as  to  the  Spiritual  and  Lively 
Performances  thereof,  whether  ought  they  to  be  performed 
in  that  Cafe,  and  at  that  Time  ? 

5.  If  any  Duty  be  gone  about,  under  pretence  that  it 
is  in  obedience  to  the  External  Command,  without  the 
Spiritual  Life  and  Motion  necejfary^  whether  juch  & 
Duty,  thus  performed,  can  in  Edith  be  expefied  to  be 
accepted  "of  God,  and  not  rather  reckoned  as  a  bringing 

Levit.161.  of  ftrange  Fire  before  the  Lord-,  feeing  it  is  performed 
(  at  be  ft  )  by  tl  e  ftrength  rf  natural  and  acquired  Parts, 
and  not  by  the  ftrength  ahd  off  1  fiance  of  the  Holy  Ghofl, 
which  was  typifie  I  by  the  Fire  that  came  down  from  Hea- 
ven, which  alone  behoved  to  confume  the  Sacrifice,  and 
no  other  ? 

6.  Whether  Duties,  gone  about  in  the  meer  flrengtb 
of  natural  and  acquired  Parts  (whether  in  publick  or 
private  J  be  not  as  really,  upon  the  matter,  an  Image  of 
Man's  invention,  as  the  Pop:fh  Worfhip,  tho°  not  fo 
grofs  in  the  outward  appearance  ?  And  therefore  whether 
it  be  not  as  real  Superfiition  to  countenance  any  Worflitp 
of  that  nature, as  it  is  to  countenance  ?opi(hlVorfijip,  the? 

■    there  be  a  difference  in  the  degree  ? 

7.  Whether  it  be  a  ground  of  Offence ,  orjutf  Scan- 
dal, to  countenance  the  Worfhip  of  thofe,  whoje prof  effed 
Principle-  it  is,  neither  to  /peak  for  Edification,  nor  to 
pray,  but  as  the  Holy  Ghott  flail  be  pleafed  to  affift 
them,  in  fome  meafure,  lefs  or  ?nore  ;  without  which  they 
rather  chooje  to  beftlent,  than  to  J  peak  without  this  In- 
fluence ?  p 

U  ito  thefe  they  anfwe'red  hut  very  coldly  and 
faintly^  whofe  Anfwers  likewife  long  ago  he  re- 
futed. 

Seeing  then  God  hath  called  us  to  his  Spiritual 

Worfhip,  and   to   teltifie  againft  the  Humane  and 

Voluntary   Worfhips  of  the   Apoftafy,    if  we    did 

up    not  this  way  itand  Immoveable    to   the  Truth   re- 

itot tofe our  vealed,  but   fhould    ioin   with  them,  both  our  Te- 

fa?God!*  fiimony  for  God  would  be  weakned  and  loir,  and 

it 


Of  Worfhip. 


It  would  be  impoilible  iteadily  to   Propagate    this 
Worfhip  in  the  World,  whole  progrefs   we   dare 
neither  retard  nor  hinder  by  any  Aft  of  ours-,   rho' 
therefore  we  fhall  lofe  not  only  Worldly  Honour, 
but  even  our  Lives.     And   truly  many  PrtieBants, 
through  their  unfteadnefs  in   this    thing,  for  poli- 
tick ends,  complying  with  the  Popifh  Abominatiens, 
have  greatly  fcandalized  their  Prorellion,  and  hint 
the  Reformation  :  As  appeared  in  theEfcample 
the  E/etfor  of  Saxony j  who,  in  the  (Convention  at  frnZJii 
Augsburg,   in  the  Year  1530,  being  commanded  1  v  ^ 
the  Emperor  Charles  the  Fifth,  to  beprefentar  the  . 
Majs  that  he  might  carry   the  Sword    before  him, 
according   to    his    place-,    which  when    he  jullly 
fcrupled    to   perform,  his  Preachers  taking  'more 
care  for   their  Prince's  Honour,   than  for  his  Con- 
fcience,  perfwaded  him  that  it  was   lawful  to  do 
it  againft  his  Confcience.     Which  was  both  a  very 
bad  Example,  and  great   fcandal  to   the  Reforma- , 
tion,  and  difpleafed  many;  as   the  Author  of  the  ' 
Hiftory   of  the  Council  of  Trent,  in  his  Firft  Book, 
well   obferves.     But  now  I  halren  to  the  Objections  j 
of   our   Adverfaries,   againit  this  Method  of  Pray- j 
ing. 

§.  XXV.  Firllh  They  Object  TW  if fuebpartku-  Obj.  1. 
lar  Influences  zcere  needful  to  out  ward :lds  oj  \V  >ji  /», 
then  they  fhould  alfo  be  needful  to  inward  Alls,  to  wit, 
dtfire  and  love  to  God  : 

But  this  is  abfurd  -,  Therefore  alfo  that  from  whence  it 
follows. 

I  anfwer^That  which  was  faid  in  the  State  of  A) 
the  Qontrcverfie,  cleareth  this  ;  becaufe  as  toth<  3 
general  Duties,  there  never  wants  an  Infl  ence,  fo 
long  as  the  Day  of  a  Man's  Visitation  laltetJh  1  du- 
ring which  time,  God  is  always  near  uo  him,  and 
vcrcflling  with  him  by  his  Spiiir,  to  turn  him'  to 
himfelt}  fo  that,  if  he  do  but  ftand  1  111,  and  ten  c 
from  his  evil  thoughts,  the  Lord  is  near  to  hel 
him,  cTV.    But  as  to  1  vard  A$s  off. 

Dd  2  ih< 


404  PROPOSITION     XI. 

they  need  a   more  ipeicial  Motion  and  Influence,  as 
ha  h  been  piovcd. 
Obj.  2.       Secondly  $  They  objeft,  That  it  might  bs  afo  al'elg- 
ed,  that  Men  ought  not  to  do  moralDuties,as  Children  to 
honour  their  x  a)  ems,  M  en  to  do  right  to  their Neighbour s9 
except  the  Spirit  novc  them  to  it. 
Anfw.         1  anfwer  \  There  is   a  great   difference  betwixt 
thefe  General  Duties,  b  twixt    Mm  and  Man,  and 
the  particular   exprefs   Afts  of   Worfhip   towards 
God  :    The  one  is  meerly  Spiritual,  and  commanded 
by  God  to  be  performed    by    his  Spirit-,  the  other 
aifwer  their  End,  as   10  them,  whom  they  are  im- 
mediately direfted  to,  and  concern,  tho' done  from  a 
meer  natural  Principle  of  Self  love;  Even  asBeafts 
have  natural  Affections  one  to  anoiher,  and  there- 
fore may  be  thus  performed.  Tho'  f  fhall  not  deny, 
but  that  they  are  not  Works  accepted  of  God,  or 
beneficial  to  the  Soul,   but  as  they  are  done  in  the 
Fear  of  God,  and  in  his  Blefling,  in  which  his  Chil- 
dren do  all  things-,  and  therefore  are  accepted  and 
blefled  in  whatfoever  they  do. 
Obj.  3.       Thirdly  \  They  Objefl,  That  if  a  wicked  Man  ought 
not  to  fray  without  a  Motin  of  the  Spirit,  becaufe  bis 
Prayer  would  be  finjul\  neither  ought  he  to  p  ow  by  the 
Prov-2I4 jdme renjcn,  becaufe  the  plowing  of  the  wicked,  tfx 

well  as  his  praying,  is  fin. 

Anfw.        This  O  jcftion  is  of  the  fame  Nature   with  the 

former,  and   therefore  may   be  anfwered  the  fame 

HowAKsof  wayi  feeing  there  is  a  great  difference  betwixt  Na- 

N-"  "«      tural  A6b,fuch  asea'ing,  drinking  flecpi?g^x\&feektng 

ill'pZi™.  Suflsnanccjor  the  B  >dy,  ( which  things  Man  hath  com- 

'  mon  with  Bejiis  )  and  Spiritual  Atts.     And  it  doth 

not  follow,  becaufe   Man   ought  not   to   go  about 

Spiritnal  Alls  wit  out  the  Spirit,  that  therefore  he 

may  not  go  about  Natural  Alls  without   it :    The 

Analogy  holds  better  tbus,  and   that  for  the  proof 

of  our  Affirmation,   That  as   Man,  for  the   going 

about  Natural    A£ts,   needs  his   Natural  Spirit ^  fo 

to  perform  Spiritual  Afts,  he  needs  the  Spirit  of 

God. 


Of  Wvrjhip.  ^1 


G<  d.  Thar  the  Natural  Alls  of  the  Wicked  and 
Unregenerate  are  fi/jul,  is  not  denied  *  tho'  hoc 
as  in  themfelves,  butv  in  fj  far  as  Man  in  that 
itare  is  in  all  things  reprobated  in  the  fight  of 
God. 

Fourthly  h  Theyobjecl,  That  wicked  Men  may,  ac-  Obj.  4, 
cording  to  this  Daflrine,  forbear  to  pray  for  Tears  to- 
gether, alledging,  they  want  a  Motion  to  it. 

lanfwer^The    filfe    pretences' of  wicked   Men  Arfw> 
do  nothing   invalidate    the  Truth  of  this  Do&rine  ^ 
for  at  that     rate    there  is  no  D^clrine  of  Chriit, 
which  Men  might  nor    turn   by.     That  they  ought 
not  to  pray  without  the  Spirit,  is  granied  *,  but  then 
they    ought     to   come  to  that  pLce  of  watching,  rut  «■»>*- 
where  they    may  be    capable  to  feel    the  Spirit's  '*Mnne* 
Morion.     T^eyyfo    indeed  in  not  Praying  3  but  the^J('J0/ 
caufe   of  1 1  is  Sn  is    their  not  Watching  :  So  their  the  spirit 
negleft  proceeds  not  from  this  DocVine,  but  from'0 VA}' 
there  dilobedience   to  it  $  feeing   if  they  did    pray 
without  this,  it  would  be  a  doubie  Sin,  and  no  ful- 
filling of  the  Command  to  Pray  :    Nor  yet  would 
their  Prayer,  without  this  Spirit,  be  ufeful  unro 
them.     And  this   our    Adverfaries    are   forced  to 
acknowlegde  in  another  cafe.    For  they  fay,  It  is  a 
Duty  incumbent  on  Chriftians  toftequent  the  Sacrament 
oj  the  Lord's  Supper  (as  they  C3li  ir  •,  )  Yet  they  f:y, 
l\o  Man  ought  to  take  it  unworthily.  Yet  they  plead, 
that  fuch  as  find  themfelves  unprepared,  mult   ab- 
ftain  •,  and  therefore  do  ulually  Excommunicate  them 
from  the  Table.     Now,  tho'  according  to  them,  it 
be  neceffary  to  partake  of  this  Sacrament  5  yet  it 
is  alfo  neceffary,  that  thofe  that  do  it,  do  firlt  ex- 
amine  themfelves,  left  they  eat  and    drink  their 
own  Condemnation  :   And  tho5  they   reckon  \\ Sin- 
ful for  them  to  forbear,   yet  they  account  it  more 
finful  for  them  to  do  it,  without   this  Examina- 
tion. 

Fifthly,  They  objeft,  Ails  8.  22.  where  Peter  com-  01 
manned  Simon  Magus,  that  wicked  Sorcerer,  to  pray  \ 

D  d  3  from 


4o6  P  R  O  P  O  S  I  T  I  O  N     XI. 


dbj. 


from  thence  inferring,   That   wicked  Men  may  and 
ought  to  tray. 

Anfw.        1  anfwer  •,  That   in   the  citing  of  this  place,  as  I 

have  often  obierved,  they  omit  the  firft  and  chief- 

',rce"  ett   part  of  the  verfe,  which  is  thus,  Ails  S.  v.  22. 

b,it    Repent  therefore  oj  this  thy  wickednefs,  and  pray  God, 

^Keaen-  $  perhaps  the  thought  of  thine  heart  may  be-  forgiven 

ui\ce,  thee  .•  So  here  he  bids  him  firft  Repent,  Now  the 
lealt  meafure  of  true  Repsntance  cannot  be  with-, 
out  fomewhac  of  that  inward  Retirement  of  the 
Mind,  which  we  fpeak  of:  And  indeed,  where  true 
Repentance  goeth  firft,  we  do  not  doubt  but  the 
Spirit  of  God  will  be  near  to  concur  with,  and 
influence  fuch,  to  pray  to,  and  call  upon  God. 
6.  And  Lajily  *,  They  Object,  That  many  Prayers  be- 
gun without  the  Spirit ,  have  proved  Effcttual^  and  that 
the  Prayers  of  wicked  Men  have  been  heard,  and  found 
acceptable,  as  Ahab\r. 

Anfzu.  This  Objection  was  before  folved.  For  the  Acts 
of  God's  Compaffion  and  Indulgence,  at  fome  times, 
and  to  fome  perfons,  upon  lingular  extraordinary 
occallons,  are  not  to  be  a  Rule  of  our  actions. 
For  if  we  fhould  make  that  the  meafure  of  our 
Obedience,  great  Inconveniences  would  follow  $  as 
is  evident,  and  will  be  acknowledged  by  all.  Next, 
We  do  not  deny,  but  wicked  Men  are  fenfible  of 
the  Motions  and  Operations  of  God's  Spirit  often- 
times, before  their  day  be  expired  3  from  which 
they  may  at  times  pray  acceptably  5  not  as  re- 
maining altogether  Wicked,  but  as  entering  into 
Piery,  from  whence  they  afterwards  fall  away. 
III.  §•  XXVI.  As  to  the  Singing  ofPfalms,  there  will 
not  be  need   of  any  long  Difcourfe  \  for   that  the 

rfakLs in;r'  ca^e  ^s  Ju^  t,iie  fame  as   in  tne  two  f°rmer>    °^ 
Preaching  and  Praying.     We   confefs  this   to  be  a 

part  of  God's  Worfhip,  and  very  fvveet  and  re- 
frefhfal,  when  it  proceeds  from  a  true  fenfe  of 
Gods  Love  in  the  Heart,  and  arifes  from  the  Di- 
vine Influence  of  the   Spirit,  which  leads  Souls  to 

breathe 


Oj  Worjb'ip.  407 


breathe  forth  either  a  fweet   Harmony,  or  words 
fuirable  to  the   preflnt  Condition  3  whether  they 
>e  words  formeily  ufed  by   the  Saints,  and  record-  ?££ 
»d  in  Scripture,  fucli   as    the   Pfalms  of  David,  <  r 
)ther  words  *  as    were  the   Hymns   and    S  ngs  of 
Zacbarias,   Simeon,    and    the   bit  fled    Vic  in    Mary. 
But  as  tor  the  formal  cuftomary   way  of 
hath  in  Scripture   no  Foundation,  nor  any  ground  ha 
in  true  Chrittiatiity  :  yea,  befidesall  the  Abufes   n  ^jJJJJ* 
cident    to  Prayer   and  Preaching,  it  hath  this  rtl 
peculiar,  that  often  times    great  and    horrid    L\ 
are  fa:d  in  the  light   of  God  :  For  all    manner  61 
wicked    profane    People   take   upon  them  to  perfo 
nate  the   Experiences    and    Conditions    of  bleffed  [> 
David;  which  are  not  only  falfe,  as  to  them,   bui 
alfo  as  to  fome  of  more  Sobriety,   who  utter  them 
forth.     As  where  they  will  fing  fometimes,   Pfalm 
22.   T4 — My  Heart   is    like  ll'ax,  it  is  melted  in  ibe 
mid  ft  oj f  my  Bdwett :  And  verfe  i).     My  jircngth  is 
dried  up  like  a  Pot/heard,  and  my  Tongue  cleqveibto  my 
Jaws  \  and  thou  haft  brought  me  into  the  dutt  oj  Death: 
And  Pfalm  6.  6.  1  am  weary  with  my  groaning,  all  the 
night   make  I  my  bed  tofvoim  :  I  water  my  couch  taih 
my  tears :  And  many  more,  which  thofe  that  ipeik, 
know  to  be  falfe,  as  to  them.     And  fometimes  will 
confefs  juft  after  in    their  Prayers,    that  they  are 
guilty   of  the    Vices  oppofite.  to  thofe    Vertues, 
which  but   juft    hefore    they   have   afiertcd  them- 
felves  endued  ivith.     Who  can  fuppofc  that  God 
accepts  of  fuch  Juggling  ?  And  indeed  fuch  Singing 
doth  more   pleafe  the  carnal  Ears  of  Men,  than  tl  e 
pure  Ears  of  the  Lord,  who  abhors  all  Lying  and 
Hypocrifie. 

That  Singing  then,  that  pleafeth  1  im,muli  pro- 
ceed from  that  which  is  PV  R  E  intbe  Heart  ( even 
from  ihe  Word  oj  Life  therein)  in  and  by  which, 
richly  dwelling  in  us,' Spiritual  Songs  and  Hymns  are 
returned  to  the  Lord,  according  to  that  of  the  Ap- 
file,  Col.  3.16. 

D  d  4  But 


4c8  PROPOSITION.     XL 


But  as  to  their  Artificial  Mufick,  eirher    by   Or- 

Mnfikat  Sans'  or  other  Inftruments»  or  Voice,  we  have  hei- 
7         ther  example  nor  Precept  for  it  in  the  New  Te- 
itament. 

§.  XXVII.  But  laflfy;  The  great  Advantage  of 
this  true  Worfhip  of  God,  which  we  profefs  and  pra- 
ftife,  is,  that   it  confilteth  not  in  Mans  Wifdom, 
Nosphndor  Arts  or  Induftry  *,  neither  needeth  the  Glory,  Pomp, 
world  At-  R'lcnes>  nor  Splendor  of  this  World,  to  beautifie  it, 
tends  this   as  being  of  a  Spiritual  and  Heavenly  Nature*,  and 
uTfbf      therefore  too  fimple  and  contemptible  to  the  Na- 
tural Mind  and  Will  of  Man,  that  hath  no  delight 
to  abide  in  it,  becaufe  he  finds  no  room  there  for 
his  Imaginations  and  Inventions,  and  hath  not  the 
opportunity  to  gratifie  his  outward    and  carnal 
Senfes :    So  that   this  Form   being  obferved,  is  not 
like  to   be   long   kept  pure,  without   the  Power*, 
for  it   is  of  it  felf  fo  naked   without  it,  that  it 
hath   nothing  in   it   to  invite  and  tempt  Men  to 
dote  upon   it,  further  than  it  is  accompanied  with 
the  Power.     Whereas  the  Worfhip  of  our  Adver- 
i  he  caul  faries,  being  performed   in  their  own  wills,  is  felf- 
Hor,^;>      pleafing,as  in  which  they  can  largely  exercife  their 
■    ■'"^  Natural  Parts  and  Invention;   And  {b(asto  molt 
of  them )    having  fomewhat  of  an  outward    and 
worldly  Splendor,    delegable   to  the    carnal   and 
worldly  Senfes,   they  can   pleafantly  continue  it, 
and  fatisfie  themfeives-,  tho' without  the  Spirit  and 
Power,  which  they  make  no  ways  ElTential  to  the 
performance  of  their  Worfhip,  and   therefore  nei- 
ther wait  for,  nor  expeft  it. 
new**        §.    XXVIII.    So  that  to  conclude,   TbeWorflup, 
'Guars'*  Preaching,  If  raying  and.  Singing,  which  we  plead  J  or,  Is 
Juch  as  proceedeth  jrom  the  Spirit  of  God,  and  is  always 
accompanied  with  its  Influence,  being  begun  by  its  Mo- 
tion t  and  carried  on  by  the  Power  and  Strength  thereof  ? 
and  fo  is  a  W or fhip  purely  Jpiritual:    Such    as  the 
Scripture  holds  forth,    John  4.  23,  24.  1  Cor.  14.  i?. 
Epb.6.  18,  &c. 

Bat 


Of   Baptifm.  4c9 


But  the  Worjhip,  Preaching,  Praying  and  Singing, 
which  our  Adverfaries  plead  for,  and  which  we  ojpofe,  Our  Adxer- 
is  a  Worflnp  which  is  both  begun,  earned  on,  and  con-  fig"  w"' 
eluded  in  Man's  own  Natural  Will  and  Strength,  with- 
out  the  Motion  or  Influence  oj  God  s  Spirit  5  which  they 
judge  they  need  not  wait  for,  and  therefore  nay  be 
truly  atted,  both  as  in  the  matter  and  manner,  by  the 
Wjckedeit  of  Men.  Such  was  the  Worlhip,  and 
vain  Oblations,  which  God  always  rejected,  as  ap- 
pears from  Jfai.  66. 3.  ?er,  14.  12.  &c.  IJai.  1.  13. 
Prov.  15.  29.  fob  9.  31, 


PROPOSITION    XII. 

Concerning   Baptifm. 

As  there  is  one  Lord,  and  one  Faith,/*  there  is  one  EpM-  r 
Baptifm-,  which  is  not  the  putting  away  the  Filth  ffiL'i^ 
of  the  Flefh,  but  the  Anfwer  of  a  good  Conlcience  Gal  l  *+ 
before  God,  by  the  Refurreftion  of  Jefus  Chrifi  ij^  £ 
4nd  this   Baptifm  is  a  pure  and  Spiritual  Thing,  to  iCor.i.  17. 
wit,  the  Baptifm  of  the  Spirit  and  Fire,  by  which  we 
are  buried  with  him  ;  that  being  wafhed  and  purged 
from  our  Sins,  we  may  walk  in  the  newnefs  of  Life  : 
Of  which  the  Baptifm  oj  John  was  a  Figure, which  was 
commanded  for  a  time,  and  not  to  continue  for  ever. 
As  to  the  Baptifm  0) f  Infants,  it  is  a  meer  Humane 
Tradition, for  which  neither  Precept  nor  Frail  ice  is  t$ 
be  found  in  all  the  Scripture. 

§.  I.  T  Did  fufficiently  d^monftrate,  in  the  Fxpla- 
X  nation    and    Proof  of  rhe    former    Propo- 
rtion,  how  greatly   the   ProfefTors  of  Chriftianity, 
'as  well  Proteltants   as    Papifts,   were   degenerated 
in  the  matter  o\lVorfljip-,  and  how  much  Strangers 
to,   and  averfe  from  that  true  and  acceptable  Wor> 
flrip,  that  is  performed  in  the  Spirit  of  Truth,  be- 

caute 


4io  PROPOSITION  XII. 

cjufe  of  Man  s  natural  Propenfry  in  his  fallen  State 
to  exalt  his  own  Inventions,  ad  to  intermix  his  own 
mb*cei-    Work  and  Pro  Jul?  in  the  Service  of  God  :    And  from 
doLtries    this  Root  fprung  all  the  idle  Woifhips,   Idolatries, 
*nrf^-"-_and  numerous  Superltirious  Inventions  among  the 
yiitlonsdu  Heathens.     For  when  God   in  Condefcenfion    to    his 
WW*,       chofen  People,  the  Jews,  did  prefcribe  to  them  by 
his  Servant  Mofes,   many  Ceremonies  and  Obferva- 
tions,  asTypes  and  Shadows  of  the  Subfance,  which 
in  due  time  was  to  be  revealed  *,  which  confifted  for 
the  mod  part  in  Wafhings,  outward  Purifications  and 
Cleaniings,  which  were  to  continue,  until    the  time 
of  Reformation,  until  the  Spiritual  Worfhip  fhould  be 
fet  up-,  and  that  God  by  the  more  powerful  pouring 
forth  of  his  Spirit  and   guiding  of  that   Anointing, 
lhould  lead   his  Children  into  all  Truth,  and  teach 
them  to  Worfhip  him  in  a  way  more  Spiritual  and 
acceptable  to  him,   tho3  lefs  agreeable  to  the  Car- 
nal   and    Outward    Senfes.      Yet   notwitllanding 
God's  Condefcenfion  to   the  Jews  in  fuch  things,  we 
fee  that  that  part  in  Man,  which  delights  to  fol- 
low its  own  Inventions,  could   not   be  retrained, 
nor  yet  fatisfied   with  all  thefe  Obfervations  \    but 
that  often  times  they  would  be  either  declining  to 
the  other  Superftitions  of  the  Genii  es,  or  adding 
fome  new  Obfervations  and  Ceremonies  of  their 
own  :    To    which    they  were  fo  devoted,  that  they 
were  Hill  apt  to  prefer  them  before  the  Commands 
of  God,  and  that  under  the  Notion   of  Zeal  and 
.  Piety.     This  we  fee  abundantly  in  the  Example  of 
fees f/;Tri"  the  Pharifees,  the  Chiefeft  Seft   among  the  Jews, 
£s»L/c?4"  wk°m    Chrift  f°  frequently   reproves  for   making 
Jew's,         void  the  Commandments  of  God  by  their  Traditions, 
Matth.  i?.  6,  9,  &c.     This   Complaint  may  at  this 
day  be  noiefs  juftly  made,  as  to  many,  bearing  the 
Kan:e   of  Cbrijiians,    who    have    introduced    many 
tilings  of  this  kind,  partly  borrowed  from  the  Jews, 
which  they  more  tenacioufly    Hick  to,  and   more 
earnelily  contend  for,  than  for  the  weightier  Points 

of 


Of  Baptifm.  411 


of  Cbrlflianlty  •,   becaufe   that  Se/f  yet  alive,  and  til- 
ling in  them,  loves  their  own  Inventions  beuer  than  M*iq 
God's  Commands.    But  if  they  can  by   any   means chrifeHl 
ftretch  any  Scnpture-PraUice,  or  Conditional  Precept  *<"**re 
or  Permiflion,  fitted  to  the   Weaknefs  or  Capacity/;;'; 
of  fome,  or  appropriate   to  fome   particular  Dii  i  w~ 
penfation,  to  give  fome  Colour  for  any  of  theie  °LIltik's- 
their  Inventions  -,  they  do  then  fo  tenacioufly  Hick  to 
them,  and  fo  obltinately   and   obftreperoully    plead 
for  them,  that   they   will   not  patiently   hear  the 
moft  folid   Cbrijiian  Reafons  agiinlt  them.     Which 
Zeal,  if  they  would  but  ferioufly  Fxamine  it,  they 
would    find    to    be   but     the   prejudice  of  Educa- 
tion, and  the  love  of  Self,  more  than  that  of  God, 
or    his  Pure  Worfhip.    This  is  verified  concerning  o/Sw* 
thofe   things,  which   are  call  d   Sacraments,   about  2!Sw&a, 
which  they  are  very  Ignorant  in  Religious  Controxer-  trovtrfiet. 
fies,  who  underftand  not  how  much  Debate,  Con- 
tention,  Jangling,  and  Quarrelling  there  has  be.  n 
among  thofe  call'd  Cbr'iflians  :  So  that  I  may  fafcly 
fay,  the  Controverfie  about  them,  to  wit,  about  their 
A' umber,   Nature,   Vertue,    Efficacy,    Admin  >fl  rat  ion, 
and  other  things,  hath  been  more,  than  about  any 
other  Dotfrine  of  Cbrill,  whether  as  betwixt  Papifls 
and  Protectants,  or  among  Prote flams  betwixt  them- 
felves.     And  how  great  prejudice  thefe  Controver- 
ts  have  brought   to  Cbr'iflians,   is  very  obvious 5 
whereas  the  things  contended  for  among  them,  are 
for  the  molt  part  but  empty  Shadows,  and  meer 
Out-fide  things:  As  I   hope  hereafter  to  make  ap- 
pear to  the  patient  and  unprejudicate  Reader. 

§.  U.     That  which  comes  firft  under  Obfervation,^ 
is   the   Name   [Sacrament,*]  which    is ftrarige,  that  ,/SicS?1 
Cbr'iflians  fhould  flick  to,  and  Contend  fomuch  for,  ™™(£" 
fince  it  is  not  to  be  found  in  all  the  Scripture  •,  but-gj^^ 
was  borrowed  from  the  Military  Oaths  among  the  « 
lieatbens,  f?om  whom  the  Cbr'iflians,  when  they  be- {[.'_£'„ 
gan    to   Apoflatize,   did  borrow   many  Superfluous 
Terms  and  Qbfervations,  that  they  might  thereby 

Ingratiate 


412  PROPOSITION     XII. 


Ingratiate  themfelves,  and  the  more  eafily  gain  the 
Heathens  to  their  Religion-,  which  pia&iie,  tho3 
perhaps  intended  by  them  for  good,  yet,  as  be- 
ing the  fruit  of  Humane  Policy,  and  not  avoid- 
ing to  God's  W if  lorn,  has  had  very  pernicious  Con- 
fequences.  I  fee  not,  how  any,  whether  Papifls  or 
Protejiants,  efpecially  the  latter,  can  in  reafon  quar- 
rel with  us  for  denying  this  Term,  which  it  feems 
the  Spirit  of  Gxl  fiw  not  meet  to  infpire  the 
Pen  men  of  the  Scriptures  to  leave  unto  us. 
Obj.  I.       But  if  it  be  faid,  That  it  is  not  the  Name,  but  the 

Thing  they  contend  for  : 
Anfw.  I  Anfwer  :  Let  the  Name  then,  as  not  being  Scrip- 
tural, belaid  afide,  and  we  (hall  fee  at  firlt  em  ranee, 
how  much  Benefit  will  redound  by  laying  afide 
this  Traditional  Term,  and  betaking  us  to  plain- 
nefs  of  Scripture  Language.  For  preiently  the  great 
Conteft,  about  the  number  of  them,  will  vanifh  * 
feeing  there  is  no  Term  ufed  in  Scripture,  that 
can  be  rrnde  ufe  of,  whether  we  call  them  Injiitu- 
tions,  Ordinances,  Precepts,  Commandments,  Appoint' 
ments,  or  Laws,  &c.  that  would  afford  ground  for 
fuch  a  Debate  *  fince  neither  will  Papift  affirm, 
that  there  are  only  Seven,  or  Protejiants  only  Two, 
of  any  of  thefe  afore-mentioned. 
Obj.  2.        If  it  be  faid,  That  this  Controverjie  arifes  from 

the  Definition  oj  the  Thing,  as  well  as  from  the  Name. 
Anfw.         It   will  be  found  otherwife:    For  what  ever  way 
rfceDefi  ■  we   take  l^eiv  Definition  of  a  Sacrament,  whether 
tion  of  si-  as   an  outward  vifible  Sign,  whereby  inward  Grace  is 
crament     conferred,  or  only  Jienified.     This  Definition  will  a- 

*<rrees  to  J  /..t>J  ...  ..  r>      •  o 

many  other  £ree  to  many  things,     which   neither  Papift  nor 
things.       Protejiants  will  acknowledge  to  be  Sacraments.     If 
they   be  expreffed   under  the   Name  of  Sealing  Or- 
dinances, as  fome  do,  I  could   never  fee  either  by 
Reafon  or  Scripture,  how  this  Title  could  be  ap- 
KWSeal-  propriate   to   them,   more    than  to  any  other  Chri- 
wM&bfi'^   foti&iM*  Performance:   For   that  muft  needs 
mtanf      properly  be  a  Sealing  Ordinance,  which  makes  the 

Perfons 


Of    baptifm. 


413 


Vet  Jons  receiving  it  infallibly  certain  of  the  Promcfe, 
and  thing  fealed  to  them. 

If  it  be  faid,  //  is  fo  to  them  that  are  faithful  Obj.  3. 

I  anfwer:  So  is  Praying  and  Preaching,  and  do- Anfw  * 
ing  of  every  good  Work  :  Seeing  the  partaking  or 
performing  of  the  one,  gives  not  to  any  a  more 
certain  Title  to  Heaven,  yea  (in  fome  refpiQ)  not 
fo  much,  there  is  no  Reafon  to  call  them  fo,  more 
than  the  other. 

Betides,   we  find  not  any  thing  called   the  Sea! 
•and  Pledge  of  our  Inheritance,  but  the  Spirit  oj  God-, 
it  is  by  that  we  are  faid  to  befealed,  Eph.  1.14. 
&  4.  30.  which  is  alfo  termed  the  Earneft  oj  our  In- 
heritance,  2  Cor.  1.  22.   and  not   by  outward  Water, 
or  Eating  and  Drinking  h  which,  as  the  Wickedelt  of 
Men  may  partake  of,  fo  many   that  do,  do  notwith-  Th4*  °iut' 
Handing  it,   go  to  Perdition.     F01.it  is  not  outward  h^dui 
Wafhing  with  Water,  that  maketh  the  heart  clean, n,t  (tt**fl 
by  which   Men  are  fitted  for  Heaven  :  And  as  that  lhelu*Tt' 
which  goeth  into  the  Mouth,  doth  not  defile  a  Man,  be- 
caufe  it  is  put  forth  again,  and  fo  goeth  to  the  Dung' 
bills   neither  doth  any  thing  which  Man  eatetb, 
punfie  him,  or  fit  him  f8r  Heaven.     What  is  faid 
here  in  general,  may  ferve  for  an  Introduction,  not 
only  to   this  Propofition,   but   alfo    to   the  other 
concerning  the   Supper.    Of  thefe   Sacraments  (fo 
called  )  Baptifm  is  always  firft  numbered,  which  is 
the   Subject  of  the  prefent  Propofition  ^   in  whole 
Explanation  I  (hall  firft  demonftrate  and  prove  our 
Judgment  *  and  then   Anfwer  the  Objecl ions,  and 
Refute   the  Sentiments  of  our  Oppolers.      As    to 
the  firft  part,  thefe    things  following,  which  are 
briefly  comprehended  in  the  Propofition,  come  to  Pjrt.  I, 
be  propof-d  and  proved. 

§.  III.  Firft:  That  there  is  but  one  Baptifm,  as  well  prop.  I, 
as  but  one  Lord,  one  Faith,  &c. 

Secondly,  That  this  one  Baptifm,  which  is  theBapt  ifm      ]  I. 
of  ChrcS,  cs  not  a  wafhing  with,  or  dipping  in  Wat 
a  being  Baptized  by  the  Spirit. 

Thirdly, 


4H  PROPOSITION     XII. 

III.  Thirdly,  Thai  the  Baptifm  0/John  was  but  a  Fi- 

gure of  this%  and  there} 'ore ,  as  the  figure,  to  give  place 
to  the  bubfiance  \  which,  tho  it  be  to  continue,  yet  the 
other  is  ceafed. 
Prop.  I.      As  for  the  firft,  viz.   That  there  is  but  one  Baptifm, 
there  needs  no  other  proof,  than  the  words  of  the 
one  Lap-     Text,    £/;/?.  4.  5.    One  Lord,  one  Faith,  one  Baptifm : 
tifmpror'd  wh^Q   the  Apoftle  pofitively  and   plainly  affirms, 
that  as  tfiere  is  but  one  Body,,  one  Spirit,  one  Faith, 
one  God,  &c.    fo  there  is  but  One.  Baptifm. 
Obj.  1.       As  to  what  is  commonly  alledged,   by   way  of 
Explanation    upon    the   Text,  That  the  Baptifm  of 
Water  and  of  the  Spirit  make  up  this  One  Baptifm,  by 
vert  tie  of  the  Sacramental  Union. 
Anfw.        lanfwer^  This  Expofition  hath  taken  place,  not 
becaufe  grounded  upon  the  T-eltimony  of  the  Scrip- 
ture, but   becaufe  ic  wrelts  the  Scripture  to  make 
it  fuit  to  their  Principle  of  Water- Baptifm  5  and  fo 
there  needs  no  other  reply,  but  to  deny  it,  as  being 
Whether     repugnant  to  the  plain  words  of  the  Text  *,   which 
Two  Bap-  .faith  not,  that  there  are  two  Baptifms,  to  wit,  one  of 
u^be^e  Water,  the  other  of  the  Spirit,  which  do  make  up 
'One  Baptifm;  but  plainly,  that  there  is  one  Baptifm^ 
as  there  is  One  Faith, mi  One  God.     Now  there  go- 
eth   not  two  Faiths.,   nor  two  Gods,  nor  two  Spirits, 
nor  two  Bodies,  whereof  .the  one  is  Outward  and 
Elememary,  and  the  other  Spiritual  and  Pure,  to 
the  making  up  of  the  cne  Faith,  the  one  God,i\\e  one 
Body,  and  the  one  Spirit-,  fo  neither  ought  there  to 
go  Two  Baptifms  to  make  up  the  One  Baptifm. 
Obj.    2.      Butfecondly,  if -it  b^  fa'id,  The  Baptifm  is  but  one, 
where oj  Water  is  the  one  part,  to  wit,  thejign-,  and  the 
Spirit,  the  thing  ft gnijied,  the  other. 
Anfw.         lanfwer;  This  yet    more  conflrmeth  our  Doct- 
rine:  For    if  Waer    be   only    the  ft^n,   it   is  not 
%7rTinTthetnQ  ™atrer  of  the  one  Baptifm  (  as  fhall  further 
Stance'*  hereafter   ly   its    Definition   in   Scripture  appear) 
ltrQ"     and  we  are   to  take  the  one  Baptfm  for  the  matter 
of  it,  not  for  xhefign,  or  figure  and  type,  that  went 

before. 


WltUi 


Of  Baptifm.  4T5 


before.  ^  Even  as  where  Chrilt  is  called  the  One  Of- 
fering in  Scripture,  tho'  he  was  typified  by  many 
Sacrifices  and  Offerings  under  the  Law,  we  under- 
ftand  only  by  the  one  Offering,  his  offering  himfelf 
upon  the  Crofs  *,  whereof  tho'  thofe  many  Offerings- 
were  Signs  and  Types-,  yet  we  lay  not,  that  they 
go  together  with  that  Offering  oj 'Cbrifl,  to  make 
up  the  one  Offering  :  So  neither,  tho5  Water- Baptifm 
was  a  fign  oicbnjis  Baptifm,  will  it  not  follow,  that 
it  goeth  now  to  make  up  the  Baptifm  oj  Cbrifl.  If 
any  fhould  be  fo  abfurd,  as  to  affirm,  That  this  One 
Baptifm  here,  was  the  Baptifm  of  Water,  and  net  oj  the 
Spirit:  That  were  foolifhly  to  contradict  the  pofi- 
tive  Teltimony  of  the  Scripture,  which  faith  the 
contrary  *,  as  by  what  followeth  will  more  amply 
appear. 

Secondly*,   That  this  One  Baptifm,  which  /V  //^  Prop. II. 
Baptifm  oj Cbrift,  is  not  a  W offing  with  Water,  appears, 
firfl,  from  the  Teltimony  of 'John,  the  proper  and  Proof  I 
peculiar  Adminiltrator  of  Water-Baptifm,  Mat.  3. ' 
11.   /  indeed  baptize  you  with  water  unto  Repentance  \  e!t 
but  he  that  cometh  after  me,  is  mightier  than  1,  wbofe  <»•"••" 
fhoes  I  am  not  worthy  to  bear  *,  he  ffall  baptize  you  with 
the   Holy  Gboff  and  with  Fire.     Here  John  mentions  Cmi:;.. 
two  manner  of  Baptifms,  and   two  different  Bap- 
tifms-,   the  one  with   Water,  and  the  other  with 
the  Spirit-,   the  one  whereof,  he  was  the  Minifte* 
of*,  the  other  whereof,  Chrilt  was  the  Minitkr  of  : 
And  fuch  as  were  baptized  with  the  firit,  were  not 
therefore   baptized   with  the  fecond  :   I  indeed  bap* 
tizeyou,  but  he  ffall  baptize  you.     Tho'  in  t  be  prefent 
time  they  were  baptized  with  the  Baptifm  of  Wa- 
ter 5   yet  they  were   not  as   yer^  but  were  to  be, 
baptized  with  the  Baptifm  of  Chrilt.     From  all 
which,  I  thus  ague  : 

If  thofe  that  were  baptized  with  the  Baptifm  of  Arg,  u 
Water,  wen*  not  therefore  laptized  with  the  Bap- 
tifm of  Chrilt*,   then  the  Bapiifm  of  Waur  is  not 
the  Baptifm  of  Chi  iff  : 

But 


416  PROPOSTION     XII. 


But  the firji  is  true  ^ 
Therefore  alio  the  taji. 
And  Jgain, 
J&rg.  2.       if  he,  that  truly  and  really  adminiftred  the  Bap- 
tifm  of  Water,  did  notwithftanding  declare  ^  that 
he  neither  could,  nor  did  bapiize  with  the  Baptifm 
of  Chrift-,  then  che  Baptifm  of  Water  is  not  the 
Baptfn  of  Chrift: 
But  the  jirft  is  true  \ 
Therefore,  &c. 

And   indeed   to  undetftand  it  otherwife,  would 
make  Johns  words  void  of  good  fenfe  :  For  if  their 
Baptifms  had  been  all  one,  why  fhould  he  have  fo 
precisely   contra  diftinguifhed  them  ?     Why  fhould 
he  have  faid,  that  thofe,   whom  he  had  already 
baptized,  fhould  yet  be  baptized  by  another  Bap- 
tifm ? 
Object.       If  it  be  urged,  That  Baptifm  with  Water  was  the 
one  part,  and  that  with  the  Spirit  the  other  part  or  fffeSt 
only  of  the  former. 
Anfw.         lc.an.fwer  5  This  Expofition  contradifts  the  plain 
words  of  the  Text.    For  he  faith  not,  I  baptize  you 
one  Bap-    Klth  Water,  and  he  that  cometh  after  JJiall  produce  the 
lp art  nor     effeUs  of  this  my  Baptifm  in  you  by  the  Spirit,  &c.   or 
Lfcci  of    frg  (had  accomplifh  this  tiaptifm  in  you  \  but,  He  (hall 

the  other.       ,         •  *  A  t  •  r  i     n       j      i_  j 

baptize  you.  So  then,  if  we  underltand  the  word 
truly  and  properly,  when  he  faith,  1  baptize  you  \ 
as  contenting,  that  thereby  is  really  fignified,  that 
he  did  baptize  with  the  Baptifm  of  Water ;  wc 
mult  needs,  unlefs  we  offer  violence  to  the  Text, 
underltand  the  other  part  of  the  Sentence  the  fame 
way  5  that  where  he  adds  prefently,  But  he  /ball 
baptize  , you,  &c.  that  he  underftood  it  of  their  be- 
ing truly  ro  be  bap  ized  with  another  Baptifm, 
than  what  he  did  baptize  with  :  Elfe  it  had  been 
non  fenfe  for  him  thus  to  have  contra  diftinguifhed 
them. 
TrorfW.  Secondly  ±  This  is  further  confirmed  by  the  Say- 
ing of  Guilt  himfelf,  Alls  r«4,  5.  But  wait  for  the 

Fro  mfe 


Of  Baptifm.  4, 


Prom  If e  of  the  Father,  which,  faith  be,  ye  have  heard  of 
me  :  For  John  truly  baptized  with  Water,  but  ye  jhall^™" e , 
be  baptifed  with  the  Holy  Gholt  not  many  days  hence.  )Tl\ 
There  can  fcarce  two  places  of  Scripture  run  more  PfoJ^Jfi 
parrallel,  than  this  doth  with  the   former,  a  Little  Wifm 
before    mentioned  5  and  therefore  concludeth   the  J',r'M';' 
fame  way,    as   did    the   other.    For    Chriit  here  *'"' 
grants  fully  that  John  compleated  his  Baptifm,  as 
to  the  matter  and  fubftance  of  it .-  John  (  faith  he) 
truly  baptizedwith  Water  \  which  is  as  much  as  if  he 
had    faid,  John  did  truly  and  fully,  adminiiter  the 
Baptifm  of  Water,  But  yefhall  be  baptlzedwith,  He, 
This  (heweth  that   they  were   to  be  baptized  with 
fome  other  Baptifm  than  the  Baptifm  of  Water  j 
and  that  altho'  they  were  formerly  baptized  with 
the  Baptifm  of  Water,  yet  not  with  that  of  Chriit, 
which  they  were  to  be  baptized  with. 

Thirdly  $  Peter  obferves  the  fame  diltinQion,  Atts  pr0>j\\\ 
II.  1 6.  Then  remembred  I  the  Word  of  the  Lord,  bow 
that  hejaid,  John  indeed  baptized  with  Water  •,  but  ye  r 
Jhallbe  baptized  with  the  Holy  Ghoft.     The   Apo-  [\       ' 
itle  makes  this  application  upon  the  holy  Gbojfs « 
falling  upon  them-,    whence   he  infers,  that  they  'J'."'/; 
were  then  baptized  with  the  Baptifm  of  the  Spirit,  dtfer. 
As  to  what  is  urged  from  his  calling  afterwards 
for  Water,  it  (hall  be  fpoken  to  hereafter.     From  all 
which  Three  Sentences  relative  one  to  another,/'/-/? 
of  John,  fecondly  of  Gbrift  and  thirdly  of  Peter,  it 
doth  evidently  follow,  rhat  fuch  as  xvete  truly  and 
really  baptized  with   the  Baptifm  of  Water*  weM 
notwithftanding  not  baptized  with  the  Baptifm  of 
the  Spirit,  which  is   that  of  Chrift-,    and   iuch  as 
truly  and  really  did,  adminifler  the  Baptifm  of  W* 
ter,  did,  in  fo  doing,  not  adminiiter  the  Baptifm 
cfChrift.    So  that  if  there  be  now  but  One    Bap* 
tiftn,  as  we   have  already   proved,   we   may  fiiely 
Conclude,  that  it  is  that  of  the  Spirit,  and   not 
Water  $  elfe  it  would  follow,  that  tM One B:pti(m, 
Which  now  continues,  were  the  Baptifm  of  Water, 

E  k  (4  '> 


4i8  PROPOSITION     XII. 

i.  e.  Johns  Baptilm,  and  not  the  Baptijm  of  the  Spi- 
rit, i.  e.  Chrifi's,  which  were  molt  abfurd. 
Obje£t.  If  it  be  faid  further,  That  tW  the  baptijm  of  John, 
before  Chrift\r  was  admimUred,  was  different  from  it, 
as  being  the  Figure  only  j  yet  now,  that  both  it,  as  the 
Figure,  and  that  of  the  Spirit  as  the  Subftance,  is  nc 
cejfary  to  make  up  the  One  Baptijm. 
Anfw  *  anfwer  \    This  urgeth    nothing,   unlefs  it   be 

J  granted  alio,  that  both  of  them  belong  to  the  Ef- 
tence  of  Baptijm  ;  fo  that  Baptijm  is  not  to  be  ac- 
counted as  truly  adminiitred,  where  both  are  not  -y 
which  none  of  our  Adverfaries  will  acknowledge  : 
But  on  the  contrary,  account  not  only  all  ihofe 
tifm'isllot  tlu^y  baptized  with  the  Baptijm  of  Chrift,  who  are 
the  true  baptized  with  Water,  tho'  they  be  uncerrain,  whe- 
Chrii[ra  tligr  they  be  baptized  with  the  Spirit  or  not  •,  but 
they  even  account  fuch  truly  baptized  with  the 
Baptijm  of Chri ft,  becaufefprink/ed,  or  baptized  with 
Water,  tho1  it  be  manifeft  and  molt  certain,  that 
they  are  not  baptized  with  the  Spirit,  as  being 
Enemies  thereunto  in  their  Hearts  by  wicked 
Works.  So  here,  by  their  own  confeflion,  Bap- 
tijm with  Water  is  without  the  Spirit:  Wherefore 
we  may  far  fafer  conclude,  that  the  Baptijm  of  the 
Spirit,  which  is  that  oiChrift,  is  and  may  be  with- 
out that  of  Water,  as  appears  in  that  of  AOs  it. 
where  Fcter  teftifies  of  thefe  Men,  that  they  were 
baptized  with  the  Spirit  •,  tho3  not  then  baptized  with 
Water.  And  indeed  the  Controveifie  in  this,  as  in 
molt  other  things,  ftands  betwixt  us  and  our  Op- 
pofers,  in  that  they  not  only  oftentimes  prefer 
the  Form  and  Shadow,  to  the  Power  and  Sub- 
It  an  ce :,  by  denominating  Perfons  as  Inheritors  and 
Poffeffors  of  the  thing,  from  their  having  the  Form 
and  Shadow,  tho'  really  wanting  the  Power  and 
Subltance^  and  not  admitting  thofe  to  be  fo  de- 
nominated, who  have  the  Power  and  Subltance,  if 
they  want  the  Form  and  Shadow.  This  appears 
evidently,  In  that  they  account  thofe  truly  baptized 

with 


Of  Baptifm.  4,9 


with  the  One  Baptifm  of  Lhritt,   who  arc  nor  bap- 
tized itfith  the  Spirit  (  which  in  Scripture  is  par- 
ticularly called    the  Baptifm  of  Chnji  )  it  they  be 
only  baptized  with  Warer  5  which  thetnfelves  yet 
confefs    to  be  but    the   Shadow    or    Figure.     And  The 
moreover,  in  that  they  account  not  thofe  who   arc1 
furely  baptized  with  the  Baptifm  of  the  Spirit,  bap        Um 
tized  ^  neither  will  they  have  them  fo  denominated  i 
unlefs  they  be  aifo /printed  with,  01  in  U  a 

ter.     But    we  on  the  contraiy,  do  always    pr< 
the  Power  to  the   Form,  the  Subftance  to  the  Sha- 
dow ^  and  where  the  Subftance  ard   Power   is,  we 
doubt  not   to    denominate  the   Perfbn  accordingly, 
tho'   the  Form  be  wanting.     And    therefore    I 
ways   feek  fir  ft,  and   plead   for  the  Subftance   and 
Power,   as   knowing  that  to  be  indifpenfal  ly   i  e- 
celTary  5  tho3  the  Form  fbmetimes  may    be  difpenfed 
with,  and   the    Figure  or  Type  may  ceafe,   wh  n 
the  Subftance  and  Anti-type   come   to   he  enjoy, 
as  it  doth  in  this  cafe,  which  (hall  hereafter  be  made 
appear. 

§.  IV.  Fourthly,  That  the  Ons  Baptifm  of  Chr'ijl,  P,  oJVt 
is  not  a  wafhing  with  Water,  appears  from,  1  F  / 
21.  The  like  Figure  where  unto  even  baptifm  d  ; 
now  fave  us  (not   the  putting  away  of  the  frith  ,] 
Ffcfl),  but  the  anjvjcr  oj  agoodC  nfcience  towards  <  i 
by  the  Re  fur  red  ion  of  f  ejus  Chn/f :  So  pi  .: 
nition  of  Baptifm  is  not  in  all  the  Bible  5  and  1 
lore,  feeing  it  is  fo  plain,it  imy  well  be  preferred  to 
all  the  coined  Definitions  of  the  School  Men.     The 
Apoftle    tells  us,    Fit  ft,  Negatively,  what  it  is  not, 
viz.     Not  a  putting  away  oj  the  filth  oj  the  FUJI)  \  i  I 
furely  it  is  not  a  wafhing  with   Water,  fince  that  is 
fo.    Secondly,  he  tells  us  Affirmatively,  what  it  is 
viz.   The  anfwer  of  a  good  Confidence  towards  God,  by 
the  RefurreQLon  of  Jefus  Chnji  :  Where  he  Aifirn 
tively  defines  it  to  be  the  Anfwer  (  o\  ny  as 

the  Synack  V.erfion  hath  it)  of  a  g    d  C     cience, 
Now  this  Anfwer  cannot  be,  but  where  the  Spine 

Ee   2  of 


420  PROPOSITION    XII. 

of  God  hath  purified  the  Soul,  and  the  Fire  of 
his  Judgment  hath  burned  up  the  Unrighteous  Na- 
ture: And  thofe  in  whom  this  Work  is  wrought 
imy  be  truly  faid  to  be  baptized  with  the  Baptifm  of 
Cbrifi,  i.  e.  of  the  Spirit  and  of  Fire.  Whatever  way 
then  we  take  this  Definition  of  the  Apoftle,  of 
Chrift's  Baptifm,  it  confirmeth  our  Sentence  ;  For 
if  we  take  the  Firft,  or  Negative  part,  viz.  That 
it  is  not  a  putting  away  of  the  filth  of  the  Flefh,  then  it 
iVaterBap-  will  follow,  that  Water-Baptifm  is  not  it,  becaufe 
wT&Tm  thac  *s  a  Puttin&  away  °f  the  filth  of  the  Flejh.  If  we 
tL  Bap^  take  rhe  Second,  and  Affirmative  Definition,  to  wit, 
orff  ^^at  lt  **  *^e  Anfwer,  or  Confeflion,  of  a  good  Con- 
fctence,  8cc.  then  Water-Baptifm  is  not  it :  Since,  as 
our  Adverfaries  will  not  deny,  Water-Baptifm  doth 
not  always  imply  it,  neither  is  it  any  necefTary  con- 
fequence  thereof.  Moreover,  the  Apoftle  in  this 
place  doth  feem  efpecially  to  guard  againft  thofe, 
that  might  elteem  Water-Baptifm  the  true  Baptifm 
ofChrilt;  becaufe  (left  by  the  Comparifon  induced 
by  him,  in  the  preceding  verfe,  betwixt  the  Souls 
that* were  faved  in  Noah's  Ark,  and  us  that  are 
now  f ived  by  Baptifm  $  left,  I  fay,  any  fhould  have 
thence  haftily  concluded,  that  becaufe  the  for- 
mer were  faved  by  Water,  this  place  mult  needs  be 
taken  to  fpeak  of  Water-Baptifm  )  to  prevent  fuch  a 
miftake,  he  plainly  affirms,  that  it  is  not  that,  but 
another  thing.  He  faith  not,  that  it  is  the  Watery 
or  the  putting  away  of  the  filth  of  the  Flejh,  as  accom- 
panied with  the  anfwer  of  a  good  Confcience  ;  whereof 
the  one,  viz.  the  Water,  is  the  Sacramental  Element, 
adminiflred  by  the  Minifter  $  and  the  other,  the  Grace 
or  Thing  Jignified,  conferred  by  Chrifi-,  but  plainly, 
That  it  is  not  the  putting  away,  &c.  than  which  there 
can  be  nothing  more  manifeft  to  Men  Unpreju- 
dicate  and  Judicious.  Moreover,  Peter  calls  this 
here,  which  faves,  the  aVjiTvar®*  the  Antitype,  or 
the  thing  figured,  whereas  it  is  ufually  tranllated,  as 
lithe  like  Figure  did  now  fave  us  ?  thereby  insinuating, 

that 


Of   Baptifm.  421 


that   as  they  were  faved    by  Water  in  the  Ark,  io 
are  we  now  by  Water-Baptifm.     But  this  Interpre- 
tation croffeth  his  Senfe,  he  prefently   after  decla- 
ring the  contrary,  as  harh  above  been   obferved  j 
andlikewife  it  would  contradift  the  Opinion  of  all  nhfpr<> 
our  Oppoffers.     *  For  Proteftants  deny  it  to  he  ab  tenants** 
folu:ely  neceffary   to   Salvation.-  And   tho'  Papifts  J3?^1" 
fay,  Aone  are  faved  without  it  -,  yet  in  this  they  ad  rtVmi#i«fc 
niit  an   Exception,  as  of  Martyrs,   8tc.  and    they^ 
will  not  fay,  that    all  that  have   it,  are  faved  by  iWsSal- 
Warer-Biptifm  :  Which  they  ought  to  fay,  it  they  SKSk 
will  und^rftand  by  Baptifm,  (  by  which  the  Anoltle  I' 
faith  we  are  Saved;  Water-Baptifm.     For  feeing ^^ 
we  are  faved  by  this  Baptifm,  as  all  thofe  that  were  »w« 
in  the  Ark,  were  faved  by  Water-,  it  would  thenfol-  \ 
low,  that  all  thofe  that  have  this  Baptifm,  are  faved 
by  it.     Now  this  Confequence  would  befalfe,  if  it 
were  underfrood  of  Water  Baptifm  5  becaufe  many 
by  the  ConfefTion'of  all  are   baptized  with  Water, 
that  are  not  faved  :  But   this  Confequence  holds 
molt  true,  if  it  be  underftood  as  we   do,  of  the 
Baptifm  of  the  Spirit  ^  fince  none  can  have  this  An- 
fwer  of  a  good  Confidence,  and  abiding  in  it,  not 
be  faved  by  it. 

Fifthly :  That  the  OneBaptifm  ofCbrift  is  not  a  wajk-  Pre  I V. 
ing  with  Water,  as  it  hath  been  proved  by  the  De- 
finition of  the  One  Baptifm,  fo  it  is  alio  manifeft  rfc«  r 
from  the  neceflary  Fruits  and  EffeCta  of  it,   which  ^nbtS^ 
are  three  times  particularly  expreffedby  tlieAp^lUe  u 
Faul:  As  firft,  Rom.  6.  3,  4-  where  he  faith,  That  L 
fo  many  of  them  as  were  baptized  into  fefusChnjf,  nere 
baptized  into  his  Death  -,  buried  with  him  by  Baptifm 
into  Death,    that  they  fhould'  walk  in  nc^cf  <)  Life  : 
Secondly,  to  the  Gal.  3.  27.   he  faith  pofmvely,  tor 
as  many  of  you  as  have  been  baptized  into  Chnjf,  ha,e 
put  on  Chrift  :  And  Thirdly,  to   the  Col  2.  i?.   he 
faith,  That  they   were  Buried  with  him  in  Baptifm, 
and  rifen  with  Vim  through  the  Faith  of  the  operation 

He   3    "  '/ 


422  PROPOSITION     XII. 


of  God.     It  is  to  be  obferved  here,  that  the  Apoiile 
fpeaks  generally,   without  any  Excluftvc  Term,  but 
Comprebenfive  of  all  :  He  faitn  not,  Some  of  you  that 
were  baptized  into  Cbrift,  have  put  on  Chrifl  ^  but,  As 
many  of' you  :   Which  is  as  much  as  if  he  had  laid, 
Every  one   of  you,  that  batb  been  baptized  into  Cbrtft, 
bath  put  on  Chritt.     Whereby    it   is  evident,   that 
this  is  not  meant  of  Water  Baprifm,  but  of  the  Bap- 
Whhh  £f-t**m  °^  r^e  Spirit  5   becaufe  elfe  it  would  follow, 
fed'wixa  that   whofoever   had   been  Bapcized    with  Water- 
wanis™     ^aPt^m^  nac*  put'dtoCbri&i  and  were rifen  with  him  ^ 
which  all  acknowledge  to  be  molt  Abfurd.     Now 
fuppofing,  all  the  vifible  Members  of  the  Churches 
of  Rome,  Galatia,  and  Colofs,  had  been  outwardly 
Baptized  with  Water,  ( I  do  not  fay,   they  were  j 
but  our  Adverfaries   will  not   only   readily   grant 
it,   but  alfo  contend  for  it  )  fuppofe  (  I  fay)  the 
Cafe  fo,  they  will  not  fay,  they  had  all  put  on  Cbri&i 
fince   divers  Expreilions   in    thefe*  EpiUles  to  them 
fhew  the  contrary.  So  that  the  Apoltle  cannot  mean 
Baprifm  with  Water  ^  and  yet  that  he  meaneth  the 
Baprifm  of  Chrift,  i.  e.  of  the  Spirit,  cannot  be  de- 
nyed;  or  that  the  Baptifm  wherewith  thefe  were 
Baptized  (of  whom  the  Apofile  here  tefiifies,  that 
they    had  put  on  Chritt  )   was   the  One  Baptifm,  I 
think  none  will  call  in  queftion.   Now  admit,  as  our 
Adverfaries  contend,  that  many  in  thefe  Churches, 
who  had  been  Baptized  with  Water,  had  not  put  on 
Cbrlfli  it   will   follow,  that  notwithstanding  that 
Water-Baptifm,    they  were  Baptized  into  Cbnft,  or 
with  the  Baptifm  of  Cbrift;  feeing  as  many  of  them 
as  were  Baptized  into  Chrift^  bad  put  on  Chnfl,  &c. 
From  all  which  I  thus  argue  j 
Arg.  IJ  l^e  Baptifm  with  Water,  were  the  One  Baptifm, 

i.  e.  the  Baptifm  tff  Chrilt,  as  many  as  were  baptized 
with  Water  n:ould  have  put  on  Chritt, 
But  the  lafl  Is  j  a  If:-, 
Therefore  alfo  theftrfl*    ' 

And 


0/    Baptifm. 


42; 


And  again  -, 

Since  as  many  as  are  baptized  into  Chriil  /.  e.  ttitb  Air.  2. 
the  One  Baptifm,   ulncb  is  the  Baptifm  of  Chiift, 
have  put  on  Chrilt  -  //**   Water  Baptifm   is  not  the 
One  Baptifm,  viz.  the  Baptijm  oj  Chiift. 

£;//  thefirft  is  true  : 

Therefore  alfo  the  Lift. 

§.  V.  Thirdly :  bince  John's  Baptifm  was  a  Yigstre,  Pro«  III. 
and  feeing  the  figure  gives  way  to  the  Sub  fiance,  ah  en    Vi 
the  thing  figured  remain,  to   wit,  the  One  Baptifm  <j 
Cbrift,yet  the  other  cafe th,  which  was  th:  bapt  fm  j 
John. 

That  John's  Baptifm    was   a  Figure  of  CbriJFs       L 
Baptifm,    1  judge  will  not  readily  be   denied  •  hut  , 
in  cafe  it  friould,  it  can  eaiily  be  proved  from  the 
nature  of  it.    John's  Baptifm   was  a  being  Baptix 
with  Water,  but  Chrifts  is  a  Baptizing  with  the  filrit : 
Therefore  John's  Baptifm,  muft  have  been  a  Figure 
of  Chrifts.     But  further,    that   Water  Baptifm   W 
John's  Baptifm,  will  not  be    denied  *    Thar  Water- 
Bapt  if  ?n  is  not  Chrift's  Baft  if m  is  already  proved. 
From   which   doth  arife   the  Confirmation  of  our 
Propofition,  thus  3 

There  is  no   Baptifm  to  continue  now,  but  the 
One  Baptifm  of  Chriit. 

Therefore  Water  Baptifm  is  not  to  continue  now  $ 
becaufe  it  is  not  the  Baptifm  bfCbriR. 

That  Johns  Baptifm   is  ceafed,  many   of  our  Ad-      If. 
verfaries  confefs:    But,    if  any  mould   ailed 
other  wife,   it  may  be  eafily  proved  by  the  expri 
words  of  John,  not  onljr  as  being  infinuated  there,  J 
where  he  contra-diliinguifheth   his    Baptifm   fr<  B 
that   of  Chriji  3  but  particularly  where   he    faith, 
John  3.  30.  He  ( Chrilt )  muft  increafe,  but  I    J  >hn) 
muft   decrcafe.     From    whence   it  clearly   f  llojtfS, 
that  the  increafing  or  taking  place   of  Chntt's  B 
tifm,  is  the  iecreajing  or  abolishing   of  J<)]^  s   Bip- 
tifm.-  So  that  if  Water-Baptifm  was   a   particular 
part  of  John's  Miniftry,  and  is  no  part  of 

E  e  4  Bapt 


77T"  PROPOSITION     XII. 


Baprifm,  as    we   have   already  proved,  it  will  ne- 
ceffarily  follow,  that  it  is  not  to  continue, 
Arg;  Secondly  :  if  WaterBaptiJm  had  been  to  continue  a 

perpetual  Ordinance  of  Chrift  in  his  Church,  he  would 
either  have  pralU fed  it  biitfelf,  or  commanded  his  Apo* 
files  Jo  to  do. 

But  that  he  praEtifed  it  not,  the  Scripture  plainly 
effirms,  John  4.  2.  And  that  he  commanded  his 
Diciples  to  baptize  with  Water,  I  could  never  yet 
read.  As  for  what  is  alledged,  that  Matth.  28, 
19,  &c,  (  where  he  bids  them  baptize  )  is  to  be 
underltood  of  Water- Baptifm,  that  is  but  to  beg  the 
Qiieftion,  and  the  grounds  for  that  (hall  be  here- 
after examined, 

Therefore  to  Baptize  with  Water,  is  no  perpetual  Or- 
dinance ofChrifi  to  his  Church. 

This  hath  had  the  more  Weight  with  me,  be^ 
caufe  1  find  not  any  ftanding  Ordinance  or  Appoint- 
ment of  Chrift  neceffary  to  Chriftians,  for  which  we 
have  not  either  Chrift's  own  Practice  or  Command, 
as  to  obey  all  the  Commandmerits,  which  compre- 
hend both  our  Duty  towards  God  and  Man,£?V.  and 
where  theGofpel  requires  more  than  the  Law  •  wL'ch. 
is  abundantly  fignified  in  the  5'frand  6/fcChapters  of 
Matthew,  and  eifewhere.    Befides,  as  to  the  Duties 
of  Worfliip,   he  exhorts  us  to  Meet,.promifmg  his 
Prefence  ^   commands  to  Fray,   Preach,  Watch,  fee, 
and   gives  Precepts    concerning    fome  Temporary 
things,  as  the  Wafhing  oj  one  another s  Feet,  the  break- 
ing of  Bread,  hereafter   to  be  difcuffed  :  Only  for 
this  one  thing  of  Baptizing   with    Water,  (  tho5   fo 
carneftly  contended  for)  we   find  not  any  Precept 
of  Chrift. 
HI         §.  VI,  Rut  to  make  Water  Baptifm  a  neceffary  In- 
ftitution  of  theChriftian  Religion,  which  isPure  and 
tm^nfSi  Spiritual,  and  not  Carnal  and  Ceremonial,  is  to  de- 
MCarnS   rogate  from  the  New  Covenant-Dijpenjation,  and  fet 
up  the  Legal  Rites  and  Ceremonies,  of  which  this  of 

Mn5        Baptifm,orWaftiing  with  Water,  was  ops*  as  appear 

from 


Of  Baprifm.  425 


from  Heb.  9.  10.  where  the  Apcftle  fpeaking  there- 
of, faith,  that  it  flood  only  in  Meats  and  Drinks,  and. 
divers  Baptifms,  and  carnal  Ordinances,  impojed  un- 
til the  time  oj  Reformation  :  If  then  the  time  of  Re- 
formation, or  the  Difpenfation  of  the  Gofpel,  which 
puts  an  end  to  the   Shadows,  be  come,  then  fuch 
Baptifms  and  carnal  Ordinances  are  no  more  to  he 
impofed.    For  how  Baptilm  wirh  Water  comes  rtow 
to  be  a  Spiritual  Ordinance,  more  than  before  in  the 
time  of  the  Law,  doth  not  appear  ;  feeing  it  is  but 
Water  (till,  and  a  Wafhing   of  the  outward  Man, 
and  a  putting  away  of  the  Filth  of  the  Flefh  (till  : 
And  as  before,  thofe  that  were  fo  wafhed,  were  not 
thereby  made  perfect,  as   pertaining   to   the  Con- 
ference, neither  are  they  at  this  Day  h  as  our  Ad- 
verfaries  muft  needs  acknowledge,   and  Experience 
/abundantly   fheweth.     So   that   the   matter  of  irT 
/which  is  a  Wafhing  with  Water,  and  the  effects  of 
,4  it,  which  is  only  an  outward  Cleanfing,  being  itill 
lthe  fame,  how  comes  Water  Baptifm  to  be  leis  1 
I  Carnal  Ordinance  now,  than  before  > 
I     If  it  be  faid,  That  God  confers  inward  Grace  upon  Ohj.  i. 
/  fome,  that  are  novo  Baptized. 

So  no  doubt  he  did  alfo  upon  fome  that  ufed  thofe  Anfic. 
Baptifms  among  the  Jews. 

Or  if  it  be  faid  ^  Becaufe  Uk  commanded  by  Chritt  Obj.  :. 
now,  under  the  New  Covenant, 

I  anfwer,  Flrfl,  That's  to  beg  the  Queltion  j  of  Anfm. 
which  hereafter. 

But  Secondly,  We  find,  That  where  the  matter 
of  Ordinances  is  the  fame,  and  the  End  the  fame, 
they  are  never  accounted  more  or  lefs  Spiritual, 
becaufe  of  their  different  times.  Now,  was  not 
God  the  Author  of  the  Purifications  and  Baptifms  un- 
der the  Law  ?  Was  not  Water  the  matter  of  them, 
which  is  fo  now?  Was  not  the  Fnd  of  them  to 
fignifie  an  Inward  Purifying  by  an  Outward  Wafh- 
ing?    And  is  not  that  alledgLd  to  be  the  Fnd  [till ' 

And  are  the  neceffary  EftUts  or  Confluences  of  it 

any 


426  PROPOSITION     XII 

any  better  now  than  before,  fince  Men  are  now 
Men  are  no  ty  the  viitue  of  W ai er  Baptifm,  as  a  neceffary 
rian'l^Q  confequence  of  it,  no  more  than  before,  made  in- 
*>Wacer-  wardly  clean?  And  if fome  by  God's  Grace,  that 
f^'rd/y  are  baptized  with  Water,  are  inwardly  purified, 
\jeanfed.  fo  were  fome  alfo  under  the  Law  ^  fo  that  this  is 
not  any  neceffary  confequence  or  effeft,  neither 
of  this,  nor  that  Bapnfm.  It  is  then  plainly  Re- 
pugnant to  right  Reafon,  as  well  as  to  the  Scrip- 
ture Teftimony,  to  affirm  that  to  be  a  Spiritual  Or- 
dinance now,  which  was  a  Carnal  Ordinance  before, 
if  it  be  ftill  the  fame,  both  as  to  its  Author,  Mat- 
ter and  End,  however  made  to  vary  in  fome  fmali 
Circumftances.  The  Spiritual itv  of  the  New  Cove- 
nant, and  of  its  Worjhip  eltablifhed  by  Chrift,  con- 
lifted  not  in  fuch  fuperficial  Alterations  of  Cir- 
cumftances-, but  after  another  manner.  Therefore 
let  our  Aiverfaries  fhew  us,  if  they  can,  (without 
begging  the  Qu  eft  ion,  and  building  upon  fome  one 
or  other  of  their  own  Principles,  denied  by  us) 
where  ever  Chrift  appointed  or  ordained  any  In- 
itiation or  Obfervation  under  the  New  Covenant, 
as  belonging  to  the  Nature  of  it,  or  fuch  a  necef- 
fary part  of  its  Worjhip  as  is  perpetually  to  conti- 
nue, which  being  one  in  Subftance  and  Effects,  (I 
fpeak  of  Neceffary,  not  Accidental  Effe&s)  yet  be- 
caufe  of  fome  fmall  difference  in  Form  or  Circum- 
itance,  was  before  Carpal,  notwithftanding  it  was 
commanded  by  God  under  the  Law,  but  now  is 
become  Spiritual,  becaufe  commanded  by  Chrilt 
under  the  Go/pel  >  And  if  they  cannot  do  this,then 
if  Water-Biptifm  was  once  a  Carnal  Ordinance,  as 
the  Apoftle  poiuively  affirms  it  to  have  been,  it 
remains  a  Carnal  Ordinance  ftill  5  and  if  a  Carnal 
Ordinance,  then  no  neceffary  part  of  the  Go/pel,  or 
New  Covenant  Difpenfation^  and  if  no  neceffary  part 
of  ir,  then  not  needful  to  continue,  nor  to  be  pracl if- 
ed  by  fuch  as  live  and  walk  under  this  Difpen- 
fation.  'But  in  this,  as  in  molt  other  things,  ac- 
cording 


Of  Baptifm.  '  ~ 


cording  as  we  have  often   obferved  )  our    Adverfa- 
ries fudaize,  and  renouncing  the  Glorious  ai  d  Si  i 
tual  Priviledges  of  the  New  Covenant,  are  Hick 
in,  and  cleaving  to,  the  Rudiments  of  the  Old  bo  h 
in    Dollrine  and   Worjhip,  as  being  more  fuited   i   1 
agreeable  to  their  Carnal  Apprehenfions,    and  \  i- 
tural  Senfes.     Bur   we,   on   the   contrary,    travel 
above   all,  to  lay  hold  upon,  and  cleave  unto  the 
Light  of  the  Glorious  Gfpcl,  revealed  unto  us.     And 
the  Harmony  of  the  Truth  we  profefs  in  this,   iruy  ™,',IaW 
appear,  by   briefly  obferving   how  in  all  things  wt  5* 
follow    the    Spiritual  Gofpil  oj  ChriR,   as   contra ■  •&?«£" 
diftinguifhed   from   the    Carnality   of    the    Leg.il 
Difpenfation  •    while   our  Adverfaries,   through   re- 
jecting  this   Go/pel,  are  ftill   labouring  under  the 
Burthen  of  the  Law,  which  neither  they,  nor  their 
Fathers,  were  able  to  bear. 

For  the  Law  and  Rule  oj  the  Old  Covenant,  andTh 
Jews,  was  outward,  written  in  Tables  oj  Stone  and  \ 
Parchments :  So  alfo  is  that   of  our  Adverfaru  Law, 

But  the  Law  oj  the  New  Covenant  is  inward  and  pet 
petual,  written  in  the  heart :  So  is  ours.  &r"»  '''« 

The  Worjhip  of  the  Jews  was  outward  and  carnal,  XAri% 
limited  to  Jet  times,  places  and  pcrfms,  and  performed 
according  to  ft  prefer  ibed  forms  and  Obfervations  :  S  1 
is  that  of  our  Adverfaries.  But  the  Worjhip  oftha 
New  Covenant  is  neither  limited  to  time,  place,  n  t 
p  erf  on  ^  but  is  per) i  armed  in  //^Spirit  and  in  Truth,  in  A 
is  not  aded  according  to  fet  Forms  and  Pre/a  ptwns, 
but  a*  the  Spirit  of  God  immediately  alls,  moves  and 
leads,  whether  it  be  to  Preach,  Fray,  or  Sing  :  And  iucli 
is  alio  our  Worihip. 

So  likewife  the  Baptifm  among  the  Jews  under  the 
Law,  was  an  outward Wafhing  with  outwardWaUt% 
only  to  typifie  an  inward  Purification  of  the  Soul,  which 
did  not  neccjjanly  follow  upon  thofe  that  were  thus  b 
tized:  But  the  Baptifm  ofChriit  under  the  Gof 
pel,  is  the  Baptifm  of  the  Spirit,  and  ot  Fire  5  not 
the  putting  away  of  the  filth  of  the  fkfc  tut  the  anft 


428  PROPOSITION     XII. 

of  a  good  Conscience  towards  God:   And  fuch  is  the 
Baptifm  that  we  labour  to  be  baptized  withal,  and 
contend  for. 
Arg.  §.  VII.    But  again,  If  Water  Baptifm  had  been 

an  Ordinance  of  theGofpel,  then  the  Apoftle  Paul 
would  have  been  fent  to  adminifter  it-,  bur  he  de- 
clares pofitively,  i  Cor.  i.  17.   That  Cbritt  fent  him 
not  to  Baptize,  but  to  Preach  tbe  Gofycl :   The   Rea- 
jy       fon  of  that  Confequence  is  undeniable,  becaufe  the 
r/MtWa-  Apoltle  Paul's  Commiflion  was  as  large  as  that  of 
ter-Bptifm  any  of  them  $  and  confequently,  he  being  in  fpecial 
cfchrhxir  manner  the  Apoftle  of  Chrift  to  the  Gentiles,  if 
ans,/i^    Water-Baptifm  (as  our  Adverfaries  contend)  be  to 
^mo/r/r*  be  accounted  the 5^^ of  Chriftianiry,  he  had  more 
Jews.        need  than  any   of  the  reft  to  be  fent  to  Baptize 
with  Water,  that  he  might  mark  the  Gentiles,  Con- 
verted by  him,  with  that  Chriftian  Sign.    But  in- 
deed the  Reafon  holds  better  thus,  That  fince  Paul 
was  the  Apoftle  of  the  Gentiles,  and  that  in  his 
Miniftry  he  doth  through  all   (  as  by  his  Epiftles 
appears)  labour  to  wean  them  from  the  former 
'evoijb  Ceremonies  and  Obfervations,  (tho'in  fo  doing 
e  was  fometimes  undefervediy  judged  by  others  of 
his  Brethren,  who  were  unwilling  to  lay  afide  thofe 
Ceremonies)  therefore  hisCommiflion  (tho'  as  full, 
as  to  the  preaching  of  the  Gofpel,  and  New  Cove- 
nant Difpenfation,  as  that  of  the  other  Apoftles) 
did  not  require  of  him,  that  he  fhould  lead  thofe 
Converts  into  fuch  Jewijh  Observations  and  Baptifnis, 
however  that  PraSife  was  indulged  in,  and  pra£l- 
ifed   by  the   other  Apoftles,  among   their  Jewijk 
Profslytes  :  For   which  caufe  be  thanks  God  that  be 
I4'  bad  baptized  fo  jew  \   intimating,   that  what  he  did 
Pauiw*     tnetein,  he  did  not  by   virtue  of  his    Apottolick 
not  fent  to  CommiiTion,   but  rather   in   Condefenfion  to  their 
Bapiize.     Weaknefs^  even  as  at  another  time  he  Circumcifed 

Timothy. 
Qbj.    1.      Our  Adverfaries,   to  evade  the  Truth  of  of  this 
Teftimony,  ufually  alledgcd,  That  by  this  Is  only  to 

be 


1 


Of  Baptifm.  429 


be  under  flood,  that  be  was  not  fent  principally  to  bap- 
tize, not  that  be  was  not  fent  at  all. 

But  this  Expofition,  fince  it  contradifts  the  po-  Ante 
frive  words  of  the  Text,  and  has  no  better  Foun- 
dation, than  the  affirmation  of  its  Alienors,  is  jultly 
tejefted  as  fpurious,  until  they  bring  feme  better 
proof  for  it.  He  faith  not,  I  was  not  fent  principally 
to  baptize  •,  but  /  was  not  fent  to  baptize. 

As  for  what  they  urge,  by  way  of  Confirmation,  Coott 
from  other   places  of  Scripture,  where  X_not~\  is  to 
be  fo  taken,  as   where  it's  faid,  /  will  have  Mercy,  hS  I  2 
and  not  Sacrifice,  which   is  to  be  underftood,  that 
God  requires  principally  Mercy,  not  excluding  Sa- 
crifices : 

I  fay,  this  place  is  abundantly  explained  by  the  K^t 
following  words,  [  and  the  knowledge  oj  God,  more 
than  burnt  Offerings'}  by  whick  it  clearly  appears, 
that  Burnt-Offerings,  which  are  one  with  Sacrifices, 
are  not  excluded  j  but  there  is  no  fuch  word  added 
in  that  of  Paul,  and  therefore  the  Parity  is  not  de- 
monitrated  to  be  alike,  and  confequently  the  Jn- 
ftance  not  fufficient;  unlefs  they  can  prove,  that 
it  ought  fo  to  be  admitted  here :  Elfe  we  might 
interpret,  by  the  fame  Rule,  all  other  places  of 
Scripture  the  fame  way  j  as  where  the  Apoltle 
faith,  I  Cor.  2.  ?.  That  your  Faith  might  not  /land  in 
the  Wifdom  of  Men, but  in  the  Tower  oj  God  -,  it  might 
be  underftood,  it  (hall  not  Rand  principally  Co.  How 
might  the  Gofpel,  by  this  liberty  of  Interpreta- 
tion, be  perverted  ? 

If  it  be  faid,  That  the  abufe  of  this  Bap: if  m  among  Obj.    *, 
the  Corinthians,  in  dividing  the mj elves  a ccoi rd'mg  to 
the  Perfons  by  whom  they  were  baptized,  made  the  Apo* 
file  f peak  fo  h  but  that  the  abufe  oj  a  thing  doth  not  aio- 
lifh  it. 

I  anfwer-,   It  is  true,  it  doth  not,  provided  the  ^y^ 
thing  be  lawful  and  neceffary  j  and  that  no  doubt 
the   abufe  abovefaid   gave  the  Apoftle  occaflon  fo 
to  write.    But  let  it  from  this  be  confidertd,  how 

ihc 


43o  PROPOSITION     X!l. 


the  Apofiie  excludes  Baptizing^  not  Preachings  tho3 
the  abufe  [maikjpiocctdedtromt.de,  n>lefsthan 
from  the  other.  For  theie  Corinthians  did  denoml- 
riare  themfelves  from  thoie  different  Perfons,  by 
whofe  Preaching  ( as  well  as  from  thofe,  by  whom 
they  were  Baptized)  they  were  Converted,  as  by 
the  4,  J,  6,  7  and  8  verfes  of  Chap.  3.  may  appear : 
And   yet  for  to  remove  that  Abufe,  the  Apoitle 

mat     -  d°rn  not  *~ay>  ne  was  noc  ^eru  t0  Preacn  *5  nor  yet 

Preaching  doth  he  reioyce,  that  he  had  only  Preached  to  a 
tnrotdt  f£W>   becaufe   Preaching,   being  a   ftanding  Ordi- 
vt.ce^  and  nance  in  the   Church,  is  not,  becaufe  of  any  abufe 
ulborn*    ^at  tJie  Devil  may   tempt  any  to  make  of  it,  to 
UT        be  forborn  by  fuch  as  are  called  to  perform  it  by 
the  Spirit  of  God  :   Wherefore  the  Apoftle  accord- 
ingly,  Chap.  3.  8,  9.   informs  them,  as  to  that,  how- 
to  remove  that  Abufe.     But  as  to  Water  Baptifm, 
for  that  It  was  no  (tanding  Ordinance  of  Chriit, 
but  only   praclifed  as  in  C-ndefenfion  to  the  Jews* 
and  by  fome  Apoftles  to  fome  Gentiles  alfo  ^  there- 
fore fo  foon  as  the  Apoitle  perceived  the  abufe  of  it, 
he   let  the  Corinthians  underltand,  how  little  Ifrefs 
was  to  be  laid  upon  it,  by  (hewing  them,  that  he 
was  glad,  that  he  had  adminitired  this  Ceremony  to 
fo  few  of  them  h  and  by  telling  them  plainly,  that  it 
was  no  part  of  his  CommiiTion,  neither  that  which 
he  was  fent  to  adminifter. 
Query.        Some  ask  us,  Bow  we  know  that  Baptizing  here  is 
meant  of  Water,  and  not  of  the  Spirit 5  which  ij  it 
be, then  it  will  exclude  the  Baptifm  ofvqe  Spirit,  a*  well 
a*  oj  Water  ? 
Anfw.         I  anfwer-,   Such  as  ask  the  Queftion,  I  fuppofe, 
fneak    it  not  as   doubting   that   this  was   faid    of 
That  wbub  Water-Baptifm,  which  is  more  than  rnanifeft.     For 
ChrYtt?/9  fince  the  Apoitle  Paul's  Meffage  was,  to  turn  People 
fheBaptifm  from   Darknefs  to   Light,  and   Convert  then?  to  God  $ 
tf*j£        and   thar  as  manv  as  are  thus  Turned  and  Converted 
(fo  as  to  have  the  anfwer  of  a  good  Conjcience  towards 
God,  and  to  have  put  on  Cbnji,  and  be  arifen  with  him 

in 


J  Of  Baptifm. 


inl\cwnefsojUjc)  are  baptized  with  ihcBapiifm      "~~ 
of  the  Spirit.     But  who   will  fay,  that  only  thole 
few,  mentioned  there  to  be  baptized  by  Paul  were 
come  to  this?    Or  that  to  turn,  or  bring  them  to 
this   Condition,  was  not  (even  admitting  our  Ad- 
verfanes   Interpretation)   as   principally  a  part  of 
Paul's   Miniftry   as  any  other?     S;nce  then  our  Ad- 
yerfaries  do  take  this  place  for  Water -Baptiim  (as 
indeed  it  is)  we  may  lawfully,  taking  it  alfo,  ur| 
it  upon  them.     Why   the  word  Baptifm  and  Bap- 
tizing is  ufed  by  the  Apoftle,  where  that  of  Water, 
and  not  of  the  Spirit,  is  only  underttood,fha!i  here- 
after  be  fpoken  to.     I  come  now  to  confider  tl  e 
Reafons  ailed  ged  by  fuch  as  plead  for  Water-Bath 
iifm\  which  are  alfo  the  Objections  ufed  againlt  the  P^rt  tt 
Difcontinuance  of  it. 

§.  VIII.     Firft ;  Some  Objea,  That  Cbrift,  who  had  Ohj. :. 
the  Spirit  above  mea/ure,  wa*  notmtbftanding  baptized 
with  Water.    As  Nic.   Arnoldus,  againlt  the  Thejis  f''  r 
Seel.  46.  of  his  Theological  Exercitatwn. 

I  anfwer  5  So  was  he  alfo  Circumcifed,  it  will  not  j[rj 
follow  from  thence,  that  Circumcifion  is  to  conti- 
nue :   For  it  behoved  Chrilt  to  fulfil  all  Righteouf-  ,/,,<  ,rift 
nefs,  not  only  the  Miniltry  of  John,  buttheL.ro 
alfo  ^  therefore  did  he  obferve  the  Jevaifh  tea/Is  and  j 
Rites,   and  kept    xhe  Pajfover :  It  will  not  then  i 
low,  that  Chriftians  ought  to  do  fo  now  5  and  there- 
fore Chrift,  Mat.   3.  ]?.  gives  John  this  R   . 
his  being  baptized,  defiring  him  tof«jJer  it  to  befe 
now,   whereby   he  fufficicntly    intimates,  thai    be 
intended  not  thereby  to  perpetuate  it  as  an  Qjrdi- 
nance  to  his  Difciples. 

Secondly,  They  object,  Mat.   28.  to.  Go  y 
fore,  and   teach  all  hat  Ions,   baptizing   ibtm  in  < 
Name  oj  the  Father  and  oj  the  Son,  and  j  the  1  i  !  v, 
Ghoft. 

This  is  the  great  Objection,  and  upon  which 
build  thewholeSuperffruvt'.re}  Whereun 
general  and  lound  Anfwer  fc,by  granting  the  " 


432  PROPOSITION     XII. 

but   putting  them   to  prove,  that  Water  is  here 

UfmCATii  mCaIlt'     fillCe     the     TeXt    iS    ,Hent    °f  !t*       An<1    th°' 

doth  mean  in  reafon  it  be  fufficient  upon  our  part,  that  we 
f«Mat.2i  ?  Conce(}e  the  whole  expreffed  in  the  place,  but  de- 
ny that  it  is  by  Water,  which  is  an  addition  to  the 
Text}  yet  I  (hall  premife  fome  Reafons  why  we 
do  fo,  and  then  confider  the  Reafons  alledged  by 
thofe,  that  will  have  Water  to  be  here  undet- 
ftood. 
Arg.  i.  The  firfl  is  a  Maxim  yielded  to  by  all,  That  we 
ought  not  to  go  from  the  literal  ft gnific  at  ion  of  the  Text, 
except  fome  urgent  necejjity  force  us  thereunto. 

But  no  urgent  necelfity  in  this  place  forceth  us 
thereunto  ; 
Therefore  we  ought  not  to  go  from  it. 
Arg,  2.       secondly,  That  B.iptifm  which  Chrift  commanded 
his  Apoltles,  was  the  One  Baptifm,  id  eft,  his  own 
Baptifm : 

But  the  One  Baptifm,  which  is  Chrift's  Baptifm,is 
not  with  Water,  as  we  have  already  proved : 

Therefore    the  Baptifm  commanded  by  Chrift  to 
his  Apoltles,  was  not  Water-  Baptifm. 
Arg.  3.       Thirdly,  That  Baptifm  which  Chrift  command- 
ed his  Apoltles,  was  fuch,  that  as  many  as  were 
therewith  Baptized,  did  put  on  Chrift  : 
But  this  is  not  true  of  Water  Bjptifm  -5 
Therefore,  &c. 
Arg.  4.       Fourthly,  The   Baptifm  commanded  by  Chrift  to 
his  Apoftles,  was  not  Johns  Baprifm  : 
But  Baptifm  with  Water  was  John's  Baptifm, 
Therefore  0V. 
Aikgai.iT.      But   Firtt,    they  alledge,  That  thrifts  Baptifm, 
thd  a   Baptifm  with  Water,  did  differ  from  JohnX 
becaufe   John   wly   Baptized   with   Water   unto    Re- 
pentance, but  Chntt  commands  his  Dijciplesto B/ftize 
in  the  Name  oj  the  Farher,  Son,  and  Holy  Ghoft  j 
reckoning,  that  in  this  form,  there  lie  lb  a  great  dif- 
ference betwixt  the   Baptifm  of  John,  and  that  of 

ana, 

I  anfwer  j 


Oj  Baptifm. 


I  Aniwer,  In  that  J,bn\  Baptifm  was  unto  Re-  Anfm 
pentance,  the  d.ftercnce  lietfi  not  there,  becaufe  fo 
is  Cnnlt'salfo:  Yea,  our  adveifaries  will  rift 

but  that  adult  hrfons,  that  are  to  beb 
ere  they  are  admitted  to  Water  Baptifm,  toRej  ent 
and  Confefs  theif  Sins  $  and  that  Infants  alfo,  \w\\\  a 
lefpect  to,and  confideration  of  their  Bapuim,  i  light 
to  Repent  and  Confefs:  So  that  thed  ff  rei  ce  1  eth 
not  here5  fince  this  of  Repentance  and  Confeflioa 
agrees  as  well  to  Chrift's  as  to  John's  Baptifm,  But  in 
this  our  Ad  verfaries  are  divided*  for  Calvin  will  I  avo 
Chuffs  and  7^s  to  be  all  one,  inJL  lib.  4.  cl  ap.  1  U 
Sea.  7,8.  Yet  they  do  differ,  and  the  difference  is,in 
that  the  one  is  by  Water,  the  other  not, 

Secondly,  As  to   what   Chrilt  faith,  in  command- 
ing them  to  baptize  in  the  'Name  oj  the  Father,  b  n% 
end  Spirit,  I  confefs  that  ftates   the  difference,  and 
it  is   great*,  but  that  lies   not  only   in  admitti 
Water-Baptifm  in  this  different  Form,  by  a  bare  ex- 
prelTing  of  thefe  Words  :  For  as  the  Text  faith  no 
fuch  thing,   neither  do  I  fee,  how  it  can  be  inter- 
red from    it.     For   the  Greek  is  nfroopofi*,  that  is,  t 
Jnto  the  Name  5  now  the  Name  of  the  Lord   is  often  j 
taken  in  Scripture  for  fomething  elfe,  than  a  b 
found  of  Words,  or  literal  exprelhon,   even  foi   bi 
Virtue  and  Power  5  as  may  appear  from  Pfalm 
Cant,   1.  3.   Prov.  18.  10.  and  in  many  more.     Now 
that  the  Apoftles  were,  by  their  Miniftry,  to  b 
tize  the  Nations  into  this  Name,  Virtu  \  a,  r  \ 

and  that  they  did  fo,  is  evident    by  thefe 
monies  of  Paul,   above  mentioned,  where  he  \ 
That  as  many  oj  than  <u  were  baptized 
fut  on  Cbrijt :  This  mult  have  been  a  ■  0 

the  Name,   i.  e.  Power  and  Virtue  ■->  a;  i  1   n  eel 

formal  Expreffion  of  Words,  adjoined  •  r» 

Baptifm  B  becaufe,  as  hath    been  a*  ove,obf  rved    it 
doth  not  follow  as  a  natural  or   ne. 
quence   of  it.    I  would  have  thole,  who  :o 

have  their  Faith  built  upon  no  other  Fouuda  \Mi 

t  t 


4H  PROPOSITION.     XII. 


than  the  i  eiiimony  of  God's  Spirit  and  Scriptures 

of  Truth,  throughly  to  confider,  whether  there  can 

be  any  thing  further  alledg  d  for  this  lntepretation, 

than  what   prejudice   of  Education,  and  influence 

of  Tradi  ion,  hach  impofed.     Peihaps  Ii  miy  ftum- 

ble  the  unwary  and  inconfiderare  Reader,  as  if  the 

veiy  Cha  after  of  Cbriliianity  were  abolifhed,  to  tell 

him  plainly,   that  this   Scripture  is   nor  to  be  un- 

deriiood   of  Baptizing   with  Water  5  and  that  this 

Form  of  Baptizing   in   the  Name  of  the  Father 9  So n± 

and  Spirit,  hath  no  warrant  from  Mat.  28,  0V. 

Whether        For  which,  befides   the  Reafon  taken   from  the 

ChIr*riieU  Signification  of  (  the  Name  )  as  being  the  Virtue  and 

PForm  Jf*  Potter   above   exprefild,  let  it  be  conlidered,  that 

?a&ml/\£\t   had  been  a  Form  prefcribed  by  Chrilt  to  his 

'  Apoftles,  then  furely  they  would   have  made  ufe 

of  that  Form  in  the  admiuiftring  of  Water  Baprifm, 

to  fuch  as  they  baptized  with  Watery  but  though 

particular  mention  be  made  in  divers  places  of  the 

A8s,  who  were  baptized,  and   how  ^  and  tho5  it 

be   particularly  expreffed,  that  they  baptized  fuch 

and  fuch,  as  A8s  2.  41.  &  8.    12,  13,  38.  &  9.    18. 

&   10.  48.  ,&  16.  15.  8t  18.  8.    yet  there  is  not  a 

word  of  this  Form.    And  in  two  places,  A8s  8.  16. 

St  19.  5.  it  is  faid  of  fome,  that  they  were  baptized 

in  the  Name  of  the  Lord  J  ejus  \  by  w  hich  it  yet  more 

appears,  that  either  the  Author  of  this  HJiory  hath. 

been  very  defective,  who  having  fo  often  occafion 

to   mention  this,  yet  omitteth  fo  fubltantial  a   part 

of  Bapiifm,  (which  were  to  accufe  the  Holy  Ghott, 

by  whofe  guidance  Luke  wrote   it )  or   el fe,  that 

the  A  pottles  did  no  ways  underftand,  that  Chrift  by 

bis  CommiiTion,   Mat.  28.  did    enjoyn   them  fuch 

a  Form  of  Water  Baptifm,  feeing  they  did  not   ufe 

it.     And    therefore   it   is   fafer  to   conclude,  that 

what  they  ^id  in  adminiftring  Water  Baptifm,  they 

did   not  by  Vertue  of  that  CommiiTion  $  elfe  they 

wmld  have  ufed  it  ;  For    our   Adverfaries,  I  fup- 

pofe,  would  judge  it;  a  grcac  Herefie  to  adminifter 

-     Water- 

I 


Of   Baptifm.  A  \ 


Water  Baptifm  without  that,  or  only  in  the  Name  oi 
?efus,mthout  meniion  of  Father  otSptt  it,  Z$it  is  ex- 
prefly  faid  they  did,  in  the  two  places  above  cirtA 

Secondly  h   They  fay,  If  this  mre  net  underB  od  of  All 
Water  Baptifm,   it  would  be  a  Tautology,  and  all  one 
with  Teaching. 

I  fay,  Kay:  Baptizing  with  the  Spirit  is  IbltieWhat  AnJ 
farther  than    Teaching,  or  informing    the  Under- 
standing 5  for   it    imporrs  a  reaching  to  and  meh 
the  Heart,  whereby  it  is  turned,  as  well  as  the  1 
derflanding  informed.     Befides,  we  find  often  in  the 
Scripture,that7Vd6fo/7£  and  Infirufting  arc  put  toge- 
ther, without  any  Abfurdity,oriieedlefs  Tautology, 
and  yet  thefe  two  have  a  greater   Affinity,  than 
Teaching  and  Baptizing  with  the  Spirit. 

Thirdly  \  They  fay,  Baptifm  in  this  place  mutt  be  Ai' 
underfiood  with  Water,  becaufe  It  is  the  Action  of  the 
Apoftles  5  &fo  cannot  be  theBzpiifm  of  theSpirir,tdWdp 
is  the  Work  ofCbrift,  and  h/'s  Grace,  not  oj  Jlan^c. 

I  anfwer;  Baptifm  with  the  Spirit,xhoy  not  wrought  An/to. 
without  Chrilt  and  his  Grace,is  initrumenrally  d< 
by    Men  fitted  of  God  for  that  purpofe  5  and  thei 
fore   no  abfurdity   follows,  that  Baptiim  with  i    : 
Spirit  fhould  be  exprefied  as  the  Action  oft! 
itles:    For  though    it  be  Chrilt,  by  his  Gnu 
gives  Spiritual   Gifts,  yet  the  Apuitle,   Rem.  i.  1 1. 
fpeaks  of  his  imparting  to  them  Spiritual  Gifts  \  and 
he  tells  the  Corinthians,  that  he  had  begoti 
through  the  Gofpel,  i  Cor.  4.  i>.     And  yet  to  beg 
People  to  the  Faith,   is  the  Work  of  Ch  rift  and  his 
Grace,  not  of  Men.    To  Convert  the  11    n.    -   ; 
perly  the  Work  of  Chrilt^  and  yet  the  Scripture 
ofcen-times   afcribes   it  to   Men,   as  being  rl 
Itruments  s    And  fince   Faufs  Commlflion   w 
turn  Feo pie  from  Darkjsefs,  to  Ltght,  tho'  thai  b(  n  I 
done  without  Thrift  co-operating  by  his  Gra< 
may  alfo  Baptizing  with  the  Spirit  be  exj 
performable  by  Man,   as  the  Inftrum 
Work  of  Chjitt'j  Grace  be  needful  to  coflcu; 

r  f  2 


436  PROPOSITION     XII. 

unto:   So  that  ic  is  no  abfurdity  to  fav,  that  the 
Apoitles  did  adminifter  the  Baptifm  of  the  Spirit. 

Alleg.4.  Laftly  -,  They  fay,  That  ftnce  Cbritt  faith  here,  that 
he  will  be  withhlsDifiples  to  the  end oj  the  world,there* 
fore  Water  Biptifm  muft  continue  fo  long. 

Anfw.  If  he  had  been  fpeaking  here  of  Water-Baptifm, 
then  that  might  have  been  urged  5  but  feeing  that 
is  denied,  and  proved  to  be  falfe,  nothing  from 
thence  can  be  gathered  :  He  fpeaking  of  the  Bap- 
tifm of  tie  Spirit,  which  we  freely  confefs  doth  re- 
main to  the  end  of  the  World  *  yea,  fo  long  as 
ChrnTs  Prefence  abideth  with  his  Children. 

Obj.  3.  §.  IX.  Thirdly  I  They  objeft  the  conftanr  Practice 
of  the  Apofllcs  in  the  Primitive  Church,  who,  they  fay, 
did  always  adminifter  Water  Baptifm  tofuch  as  they 
Converted  to  the  Faith  of  Cb rift  :  And  hence  alfo  they 
further  urge  that  0/Mat.  28.  to  have  been  meant  of 
Water,  or  elfe  the  Ayottlcs  did  not  under fiand  it,  in 
That  In  baptizing  they  ufed  Water  -0  or  that  info  doing 
they  walked  without  a  Commiffwn. 

'Anfw.  I  anfwer ;  That  it  was  the  Conflant  PraSife  of  the 
Aprflics,  is  denied^  for  we  have  (hewn  in  the  Ex- 
ample of  Paul,  that  it  was  not  foj  fince  it  were 
molt  abfurd  to  judge,  that  he  Converted  only  thofe 
few,  even  of  the  Church  of  Corinth,  whom  he  faith 
he  baptized-,  nor  were  it  lefs  abfurd  to  think,  that 
that  wasa^ffy^tf/ApoflolickPraclice,  which  he,thac 
was  not  inferiour  to  the  chiefeft  of  the  Apoitles, 
and  who  declares,  he  laboured  as  much  as  they  all, 
rejoiceth,  he  was  fo  little  in,    But  further,  the  Con- 

A°oftiM    clufion  inferred  from  the  A  pottles  Practice  of  Bap- 

Uptized.  tizing  with  Water,  to  evince  that  they  underftood 
Mat.  ?8.  of  Water-Baptifm,  doth  not  hold  :  For  tho3 
they  baptized  with  Water,  it  will  not  follow,  that 
either  they  did  it  by  Vertue  of  that  CommilTion, 
or  th3t  they  miftook  that  place-,  nor  can  there  be 
any  Medium  brought,  that  will  infer  fuch  a  Con- 
clufion.  As  to  the  other  infimnted  Abfurdity, 
That  they  did  it  without  a  Commiffion  3  it  is  none  at 

all; 


Of  Baptifm.  ^ 


all :  For  they  might  have  done  it  by  a  Permiffion, 

as  being  in  ufe  before  Chrilt  s  Death  5  and  becaufe 
the  People,  nuiJed  up  wirh  outward  Ceremonies, 
could  not  be  weaned  wholly  from  them.  And 
thus  they  ufed  other  things,  as  Circumcifion,  and 
Legal  Purification?,  which  yet  they  had  no  Com- 
nrffion  from  Chrilt  to  do,  (to  which  we  (hall  fpeak 
more  ac  length  in  the  following  Proportion,  con- 
cerning the  Supper.) 

Bui  if  from  the  famenefs  of  the  Word,  becaufe  ObjecT. 
Chrift  bids  them  baptize,  and  they  afterwards  in 
the  ufe  of  Water  are  faid  to  Baptize,  it  be  judged 
probable,  that  they  did  underftand  that  CommJJiony 
Mat.  28.  to  authorize  them  to  Baptize  with  Water, 
and  accordingly  pratfifed  it. 

Altho'   it  fhould   be  granted,   that  for  a  feafon  Anfw. 
they  did  fo  far  miltake  ir,  as  to  judge,  that  Water 
belonged  to  that  Baptifm,   (which 'however  I  find 
no   neceffity  of  granting)  yet  I  fee   not  any  great 
Abfurdity  would   thence  follow.     For  it  is  plain, 
they    did  mifiake  that  CommiiTion,  as   to  a  main 
part   of  it,   for  a   feafon,  as  where  he  bids  them 
Go  teach  all  Nations  ;   fince  fome  time  after,  they 
judged  it  unlawful  to  teach  zhe  Gen  tilts  ,  yea,  Peter 
himlelf  fcrupled  ir,  until  by  a  Vifion  conftrained 
thereunto^  for   which   after   he   had  done   ir,  he  r^ 
was  for  a  feafon  (until   they  were  better  inform 
ed  )  judged  by   the  reft  of  his  Brethren.     Now,  ii 
the  Education   of  the   Apoftles  and  Jews,  and  their  j 
Propenfity  to  adhere  and  ltick  to  the  Jewjh  Reli- 
gion,  did   fo  far  influence  them,  that    even  after 
Chrift's  Refurre£lion,and  the  pouring  forth  of  theSpi- 
lit,  they  could  not  receive  nor  admit  of  the  Teach- 
ing of  the  Gentiles,  tho'  Chrift,  in  his  Commiifon  to 
them,  commanded  them  to  preach  to  them  •,  what 
further  Abfurdity  were  it  to  fuppofe,  that  through 
the  like  Miltake,  the  chiefeft  of  them  having  been 
theDifciples  of/^;/7,and  his  Baptifm  being  fo  much 
prized  there  among  the  Jews,  that  they  alfo  *< 

Ff  3  Chnl 


433  PROPOSITION     XII. 


'the* 


ChriftsBapnfm,  intended  by  him  of  the  Spirit,  to 
be  tint  or  Water,  which  was  John's,  and  accord- 
ingly prafrifed  it  for  a  feafon  .?  It  fuffices  us,  that 
if  i hey  were  fo  miftaken,  (  tho'  I  fay  not  that  they 
vverefo)  they  did  not  always  remain  under  that 
Mil-ake  :  Elfe  Peter  would  not  have  faid  of  the 
Baptifm,  which  now  faves,  that  it  is  not  a  putting 
away  of  the  filth  of  the  Flefb,  which  certainly  Water- 
Bjptifm  is. 

But  further,  They  urge  much  Peters  baptizing 
Cornelius  ^  in  which  they  prefs  two  things,  Fhir, 
That  Water- Baptifm  is  ujed,  even  to  thrfe  that  had  re- 
ceived the  Spirit.  Secondly,  That  it  k  faidpofuively% 
he  commanded  them  to  be  baptized,  A£ts  10.  47,  48. 

But  neither  of  thefe  doth  neceffmly  infer  Water- 
Baptifm  to  belong  to  the  New  Covenant-Difpenfa- 
tion,  nor  yet  to  be  a  perpetual  ftanding  Ordinance 
in  the  Church.  For  firfi,  all  that  this  will  amount 
to,  was,  that  Peter  at  that  time  baptized  thefe 
Men  ^  bur  that  he  did  it  by  vertue  of  that  Com- 
million,  Mat.  28.  remains  yet  to'  be  proved.  And 
how  doth  the  baptizing  with  Water,  after  the  re- 
ceiving of  the  Holy  Ghoft,  prove  the  cafe,  more 
than  the  ufe  of  Circumcifion,  and  other  Legal  Rites, 
acknowledged  to  have  been  a£ted  by  him  after- 
wards ?  Alfo,  no  wonder  if  Peter,  that  thought  it 
fo  ftrange  (  notwithstanding  all  that  had  been  pro- 
feffed  before,  and  fpoken  by  Chrift  )  that  the  Gen- 
tiles fhould  be  made  Partakers  of  the  Gofpel,  and 
with  great  difficulty,  not  without  an  extraordinary 
Implufe  thereunto,  was  brought  to  come  to  them, 
and  eat  with  them,  wras  apt  to  put  this  Ceremony 
upon  them  ^  which  being,  as  it  were,  the  particular 
Difpeni-irion  oYJohn,  the  For e- runner  oj Cht 'if !,  feem- 
ed  to  have  greater  Affinity  with  the  Gofpel,  than 
the  other  Jewijh  Ceremonies,  then  ufed  by  theChurch  5 
bur  that  will  no  ways  infer  our  AdverfariesCon- 
clufion.  Secondly,  as  to  thefe  words,  And  he  com- 
manded them  to  be  baptized  3  it  declareth  matter  of 


■i — , 

Of  Baptifm.  439 

Fa  J,  not  ot  R^/?/,  and  amounteth  to  no  more  than, 
that  Peter  did  at  thar  time,  pro  hie  &  nunc,  command 
thofe  Perfons  to  be  baptized  with  Water,  which  is 
not  denied:  But  it  faith  nothing,  that  Peter  com- 
manded Water  Baptifm  to  be  a  Handing  and  per- 
petual Ordinance  to  the  Churchy  neither  can  any 
Man  of  found  Reafon  fay,  if  he  heed  what  he  fays, 
that  a  Command  in  matter  of  Fail  to  particular 
Perfons,  doth  infer  the  Thing  commanded  to  be  of 
general  Obligation  to  all,  if  it  be  not  otherwife 
bottomed  upon  fome  Pofitive  Precept.  Why  doth 
Peter's  commanding  Cornelius  and  his  Houfhold  to 
be  baptized  at  that  time,  inter  Water-Baprifm  to 
continue,  more  than  his  Conftraimng  (  which  is 
more  than  commanding)  the  Gentiles  in  general  to 
be  circumcifed,  and  obferve  the  Law  ?  We  find  at 
that  time,  when  Peter  baptized  Cornelius,  it  was 
not  yet  determined  whether  the  Gentiles  fhould 
not  be  Circumcifed -,  but  on  the  contrary,  it  was 
the  mod  general  fenfeofthe  Church,  that  they  fhould-. 
And  therefore  no  wonder,  if  they  thought  it  need- 
ful at  that  time,  that  they  fhould  be  baptized,  which 
had  more  Affinity  with  the  Gofpel,  and  was  a  Bur- 
then  iefs  grievous. 

§.  X.     Fourthly,  They  objecl  from  the  Jignification  Obj.  4. 
of  the  word  ( Baptize  )  which  is  as  much  as  to  di  p  and 
wafh  with  Water  •,  ailed g'mg  thence  that  the  very  Word 
imports  a  being   baptized  with  Water. 

This   Obje&ion    is  very  weak.     For  fince  Bap-  Anfw: 
tizing  with  Water  was  a  Rite  among  the  Jews,  as 
Paulus  Riccius  fheweth,  even  before  the  Coming  of^jj?1"8 
John  -,  and  that  the  Ceremony  received   that  Name  dtppi*r, 
from  the  Nature   of  the   PraQice,  as  ufed  both  ty^f^ 
the  Jews,  and  by  John.     Yea,  we  find  that  Chrift  and 
his  Ap  files  frequently  make  ufe  of  thefe  Terms  to  a 
more  Spiritual  Signification  :  Circumcifion  was  only 
ufed  and  underftood  among  the  Jews  to  be  that  of 
theFlefh-,    but  the  Apoftle  tells   us  of  the  Circumci- 
fion of  the  heart  and  Spirit,  made  without  hands.    So 

Ff  4  that 


44o  PROPOSITION     XII. 


that  tho    Bipciim  was  ufed  among  the  Jews,  only 
to   fignifie   a    wafting   with  Water,  yet  both  'John, 
Cbrilt,  and    his  Apoltles,  fpeak  of  a  being  Baptized 
wtb  the  Spirit,  and  voiih  Fire  5  which  they  make  the 
peculiar  Baptifm  of  Chrilt,  as  conrra-diftinguifhed 
from  that  of  Water,  which  was  John's,  fas  is  above 
(hewn.  J  So  that  tho5  Baptifm  among  the  Jews,  was 
only  underfiood  of  Water  5  vet  among  Chriftians  it 
is  very  well  underftood  of  the  Spirit,  without  Wa- 
ter :  As  we  fee  Chriftandtiis  Apoliles  fpiritually  to 
underitand   things,   under  the  terms  of  what  had 
been  Shadows  before.     Thus.Chrift  fpeaking  of  his 
Body  ( tho'  the  Jews  miftook  him  )  faid,  He  would 
dejlroy  the  Temple,  and  build  it  again  in  three  days  -, 
and  many  more    that  might  be  inltanced.     But  if 
the  Etymology  of  the  word  fhould  be  tenacioufly 
adhered  to,  it  would   milirate  agaiifb  mofi  of  our 
Adveria'ies,  as  well  as  againit  us  :  For  the  Greek 
Baw"*'&>    Baw^«  fignifies   immergo,  that  is,  to  plunge,  and  dip 
immer^o,   ;# .  and   that  was  the  proper  ufe  of  WaterBaptifm 
^|e°,and  among  the  Jews,  and   alfo   by  John  and  the  Primi- 
UipiB.9      riveChriitians,  whoufed  it  :  Whereas  our  Adverfa- 
ries,  for  the  moft  part,  only  fpr inkle  a  little  Water 
rhofe  that  upon  the  Forehead,  which  doth  not  at  all  anfwer 
of  oM  ufed  t0  tne  Word  (  Baptifm. )  Yea,    thofe  of  old  among 
Baprifm,    Chriflians,  that  ufed  Water-Baptifm,  thought  this 
were dipp'a  dipping  ox  plunging  fo  needful,  that  they  thus  dipped 
piune'd;    Children-.  And  forafmuch  as  it  was  judged,   that  it 
Mndthefi  might  prove  hurtful  to  fome  weak  Conltitutions, 

thai   were     „       .     ,  ,.  '  ,  .  .  ,  - 

cn/y  ^rin- Sprinkling,   to  prevent  that  hurt,  was  introduced  3 
j™  yet  then  it  was   likewife  appointed,  that  fuch  as 
t'id  ')Ta%  were  only  fprinkled,  and  not  dipped,  fhould  not  be 
office jn the  admitted  to  have  any  Office  in  the  Church,  as  not 
^V'*     being  Sufficiently   baptized.     So  that  if  our  Adver- 
saries will  flick  to  the  word,  they  mult  alter  their 
method  o\\fpr inkling. 
Obj,  5.       Fifthly-,  They  objeft:  John  3.?.  Except  a  Man  be  born 
again  oj  Water,  and  of  the  Spirit,  &c.  Hence  inferring 
lbs  ticcejjity  oj  Water-JJaptilm^j  well  as  of  the. Spirit. 

gut 


0)  Baptifm,  441 


Bucif  this  prove  any  thi«g,  it  will  prove  Water-  Anjvc. 
Baptifm  to  be  of  abfolute  neceflity  •,  and  therefore 
Proteftants  rightly  affirm,  when  this  is  ureed  11  pon  V7e  ^ater» 
them  by  Papilts,  to  evince  the  abfolute  necdiuy  o1  nerau^u 
Water-Baptifm,that  \_Water~\  is  not  here  u.  derlVod  -^f^ 
of  outward  Water*,   but  myflically  of  an  inward  "'W4r  " 
Cleaning  and   Waffling.      Even  as    where   Chritt 
fpeaks  of  being  baptized  with  Firs,  it  is  not  to  be 
underftocd  of  outward  material    Fire,  but  only  of 
purifying,   by  a  Metonymy  •,    becaufe   10  pur  fie,  is  a 
proper  effect  of  Fire,  as  to  wafh  and  wake  clean,  is 
of  Water -,   where  it  can  as  little  be  fo  underftood, 
as  where  we  are  faid  to  be  fazed  by  the  wafihing  of 
Regeneration,  Tic.  3.  ?.     Yea,  Peter  faith  exprelly,  in  BT0n0fof^ 
the  place  often  cited,  as  Calvin*  well  obferves,  Ibat  irja,  c,  iytt 
/fo  Baptifm  which  faves,  is  not  the  putting  away  oj  the 
filth  of  the  FleJI) :  So  that  iince  (Water)  cannot  be  un- 
derftood  of  outward  Water,  this  can  feive  nothing 
to  prove  Water  Baptifm. 

If  it  be  faid,that  ( Water)  imports  for^neceffitatem  ObjeS, 
Prsecepti,  tb<?  not  Medii. 

I  anfwer^  That  is  firft  to  take  it  for  granted,  Anfw. 
that  outward  Water  is  here  u  deritood  j   the  con- 
trary whereof  we   have  already   proved.      Next,  f^f1^.9 
Water  and  the  Spirit  are  placed  "here  together,  (Ex-  ana  Medii, 
cept  a  Man  be  born  of  Water  and  /fo  Spirit )  where  urZc({' 
the  necelluy  of  the  one  is  urged,  as  much  as  ol  the 
other.    Now  if  the  Spirit  be  abfolutely  neceiTary, 
fo  will  alfo  Water  •,  and  then  we  muft  either  fay, 
that  to  be  born  of  the  Spirit,  is  not  abfolutely  ne- 
ceiTary, which  all  acknowledge  to  be  falfe*  or  elfe, 
that  Water  is  abfolutely  neceiTary,  which,  as  Prote- 
Itants,   we  affirm,  and   have  proved,  is  falfe :  Elfe 
we  muft  confefs,  that  Water  is  not  here  underitood 
of  outward  Water.    For  to  fay,  that  when  Water 
and  the  Spirit  are  placed  here  juft  together,  and  in 
the  fame  manner,  tho'  there  be  not  any  difference 
or  ground  for  it   vifible  in  the  Text,  or  deduceable 
from  it,  That  the  nccefjtty  of  Water  is  here  fraccpti, 

^: bur 


442  PROPOSITION     XII. 

but  not  Medii,  but  the  necej]i:y  of  the  Spirit  is  both 

Medli  and  Pr<c:epti  $  is  indeed  confidently  to  affirm, 

but  not  to  prove. 

Obj.  6.        Sixthly   and  lafi/y^   They  objeft,  That  the  Baptifnt 

of  Water  is  a   vilible  Sign,  or  Badge,  to  diflnguifh 

Chriftians  from  Infidels,  even  as  Circumcifion  did  the 

Jews. 

Anjw.        I  anfwer-,   This  faith  nothing  at  all,  unlefs  it  be 

proved  ro  be  a  neceffiry  Precept,  or  part  of  the  New 

Covenant  Difpenfauon  $  it  noc  being  lawful  to  us, to 

impofe  outward  Ceremonies  and  Rites,  ind  fay, they 

Ciramci-  w      diftinguifh  us  from  Infidels.     Circumcifion  was 

Cum*  Sell  positively  commanded,  and  faid  to  be  a  Seal  of  the 

tfthsfir/i  fir  ft  Covenant  i  but  as  we  have  already  proved,  that 

there  is  no  iuch  Comnind  tor  Biptifn,  fo  there  is 

Water-      not  any  word  in  ill  the  New  Teftament,  calling  it  a 

faPfi^a-  Badge  of  Cbnfluinity,  or  Set!  of   the 'New  Covenant  : 

eda  Badge  And  therefore  to  conclude  it  is  fo,  becjufe  Crcum- 

of  Cnriiu-  cifi0n  was  fo,  (unlefs  fome  better  proof  be  alledged 

for  it)  is  miferably  to  beg  the   Queftion.     The  pro- 

•  u  fefftn£  °f  fyitb  in  Chrili,  and  a  holy  Lije  anfwermg 

Bidgeof  6  thereunto,  is  a  far  better  Badge  ofCbrijtianity,  than  any 

Chrifti-     outward  Wafhing;   which  yecanfwers  not  to  that  of 

ratty.       Circumcifion,  fince  that  affixed  a  Character   in  the 

Flefh,  which  this  doth  not:  So  that  a  Chriltian  is 

not  known  to  be  a  Chriltian  by  his  being  baptized, 

efpecially  when  he  was  a  Child,  unlefs  he  tell  them 

Vilbatthe    *°  rnucn-     And  may  not  the  profefling  of  Faith  in 

Factiers     Ghrlft  fignifie  that  as  well  >     I  know    there  are  di- 

{er-°Ba^-a"  vers  °^  Z^°^Q  ca^ec* tne  Fathers,  that  fpeak  much  of 
tifn,  and  Water  Bjptifm,  calling  it  Charatlerem  Ghrlfiianltatk: 
•£'£*£*  But  fo  did  they  alfo  of  the  Sign  of  the  Crofs,  and 
Crtfs.  other  fuch  things,  juftly  rejected  by  Proteltants.  For 
the  Myltery  of  Iniqu.ity,which  began  to  work  in  the 
Hcarhen-  Apoftles  days,  foon  fpoiled  the  Simplicity  and  Pu- 
IftiCere-  rity  of  the  Chriliim  Worfhip,  fo  that  not  only  many 
T*trulced  Jcw'fi  Rites  were  retained,  but  many  Heathenijh 
intothe  Cuflvns  and  Ceremonies  introduced  in  the  Chriftian 
tvormip11  WorfhtPi  as  particularly    the  word  (Sacrament.) 

So 


Of  Baptifm.  44 


So  that  it  is  great  Folly,  efpecially  for  Proreltants,  to 
plead  any  thing  of  this  from  Tradition  or  Antiquity  • 
for  we  find,  that  neither  Papifts  nor  Proteftants  ufe 
the  Rites  exaftly,  as  the  Ancients  did,  who  in  fuch 
things,  not  walking  by  the  molt  certain  Rule  of 
God's  Spirit,  but  doting  too  much  upon  outwards, 
were  very  uncertain.  For  molt  of  them  all,  in 
the  Primitive  Time,  did  wholly  plunge  and  dip 
thofe  they  baptized,  which  neither  Pjpiits,  nor 
moft  Proteltants  do:  Yea,  fcveral  of  the  fathers  ac- 
cufed  fome  as  Hcreticks^  in  their  days,  for  holding 
fome  Principles,  common  with  Proteltants,  concern- 
ing it  ^  as  particularly  Augufin  do\h  the  telagianst 
for  faying,  that  Infants  dying  unhaptizei^maybefavedm 
And  the  Manicbees  were  condemned,  for  denying, 
that  Grace  is  univerfally  given  by  Baptifm  $  and  Julian  E*erefy* 
the  Pelagian,  by  Auguflin,  for  denying  hxorcifm  and™f£?)Ur*% 

'  Inflation  in  the  ufe  oj  Baptifm  :  All  which  things 
Proteltants  deny  alfo.  So  that  Proteltants  do  but 
foolifhly  to  upbraid  us,  as  if  we  could  not  (hew 
any  among  the  Ancients  that  denied  Water-Baptifm  ^ 

1  feeing  they  cannot  fhew  any,  whom  they  acknow- 
ledge not  to  have  been  Heretical  in  feveral  things, 
to  have  ufed  it  ^  nor  yet,  who  ufing   it,  did  notn«5>no/ 
alfo  ufe  the  Sign  of  the  Crofs,  and  other  things  tktGrofi> 
with  it,  which  they  deny.     There  were  fome  ne-  MitnyiH 
verthelefs  in  the  darkelt  Times  of  Popery,  who  former 
teftified  againlt  Water-Baptifm.    For  one  Aknus-4*f'"£j\ 
pag.  103, 104,  107.     fpeaks  of  fome  in   his  time, Vacc- 
ina t  were   burnt  for   the  denying  of  it:  For  they  Baptifm. 
faid,  That  Baptifm  bad  no  Efficacy  either  in  Children, 
or  Adult  Perfons  5  and  there] ore  Men  were  not  obliged 
to  take  Baptifm  •    Particularly   Ten   Canonicks,   fo 
called,  vcere  burnt  for  that  Crime,  by  the  Order  of  King 
Robert  .0/ France.     And  P.  Ptthcvus  tells  in  his  Frag- 
ments of  the  Hiftory  of  Guienne  (which  is  alfo  con- 
firmed by  one  Johannes  Floracenfis,  a  Monk,  who  was 
Famous  at  that  time)   in  his  tip i file  to  OUva,  Ab- 
bot of  the  Aufonian  Church  5  I  Wll%  faith  he,  give 


~  PROP  OSITION     XII. 


you  to  undeifund,  concerning  the  here  fie  that  was  in 
Ten  c<tno-  the  City  oj  Orleans  on  Childermas  day  hj or  it  was  true, 
rids  burnt  fj  ye  f:ave  beard  any  thing,  that  King  Robert  cauj'ed 
wdvlyT  to  be  burnt  alive,   mar  fourteen  oj   thai  City,   oj  the 
Chief  oj  their  Clergy,  and  the  more  Koble  oj  their 
Laicks,   who  were  hatejul  to  God,  and  abominable   to 
heaven  and  Earth-,  for  they  did  ftijfly  deny  the  Grace 
oj  holy  Baptifm,  and  alfo  the  Conjee  rat  ion  oj  the  Lords 
Body  and  blood.    The  time  of  this  Deed  is  noted 
in  thefe  words  by  Papir.  Maffon,  in  his  Annals  of 
France,  lib.    3.   in  hugh  and   Robert,  A3  urn  Aureli& 
public e  anno  Incarnatwnis  Domini,  1022.  Regni  Ro- 
berti  Regis  28.  Inditlione  5.  quando  Stepbanus  tUre- 
fiarcha  iS>    Complices  ejus  damnati  funt  iS  exuft  Au* 
relit. 

Now,  for  their  calling  them  hereticks  and  Ma- 
tiichees,  we  have  nothing  but  the  Teltimony  of  their 
Accufers,  which  will  no  more  invalidate  their  Te- 
ltimony for  this  Truth,  againft  the  Ufe  of  Warer- 
Baptifm,  or  give  more  ground  to  Charge  us,  as  being 
one  with  the  Manichees,  than  beeaufe  fome,  called 
by  them  Manichees,  do  agree  with  Proteflants  in  fome 
things,  that  therefore  Proteflants  are  Manichees,  or 
Hereticks,  which  Proteflants  can  no  ways  fhun.  For 
the  Queltion  is,  Whether,  in  what-  they  did,  they 
■walked  according  to  the  Truth  teftified  of  by  the 
Spirit  in  the  Holy  Scriptures?  So  that  the  Con- 
troverfie  is  brought  back  again  to  the  Scriptures, 
according  to  which,  I  fuppofe,  I  have  formerly  dif- 
cuffed  it. 
r  B  As  for  the  latter  part  of  the  Thefts,  denying  the! 

tifm  of"  Ufe  of  Infant- Baptifm,  it  neceflarily  follows,  from! 
Infants  an  what  is  above  faid.  For  if  Water  Baptifm  be  ceaf-J 
Tradition,  ed,  then  furely  Baptizing  oj  Infants  is  is  not  warrant- J 
able.  But  thofe  that  take  upon  them  to  oppofej 
us  in  this  matter,  will  have  more  to  do,  as  to  the| 
latter  part :  For  after  they  have  done  what  they 
can  to  prove  Water-Baptifm,  it  remains  for  them 
to  prove,  that  Injants  ought  to  be  baptized.    For 

he 


Of  the  Body  and  Blood  of  Chrift.  445 


he  that  proves  Water-Bap  dim  ceafed,  proves  that 
Infint  Baptifm  is  vain:  But  he  that  fhouid  prove 
that  Water  Baptifm  continues,  has  not  thence  pro- 
ved, that  Infant  Baptifm  is  neceffary  5  that  needs 
fomething  further.  And  therefore  it  was  a  pitiful 
Subterfuge  of  Nic.  Arnoldus  againft  this,  to  fay 
That  the  denying  of  Infant- Baptifm  belonged  to  the 
Gangrene  of  the  Anabaptifts\  without  adding  any 
further  Probation. 


PROPOSITION    XIII. 

Concerning    the    Communion,    or    Participation    of 
the   Body  and  Blood    of  Chrilt. 

The  Communion  of  the  Body  and  Blood  of  Chris!  is  »  Cor.  i&, 
Inward  and  Spiritual,  which  is  the  Participation  oj  j^76  ^. 
bis  Flefh  and  Blood,  by  which  the  Inward  Man  is  nx  v- 
daily  nourifhed  in  the  hearts  ofthofe  in  whom  Chrift  lCor**'  l5' 
dwells.     Of  which  things  the  breaking  of  Bread  by 
Chrifl  with  his  Difciples,  was  a  Figure,  which  they 
even  ufed  in  the  Church  for  a  time,  who  had  received 
the  Sutflance,  for  the 'fake  of  the  weak.     Even  as  ab- 
itaining  from  things  ftrangled,  and  from  Blood, 
the  walhing  one  another's  Feet,  and  the   anoint-  j^JJJ^J 
ing  or  the  Sick   with   Oyl:     All  which  are  com-  Jamtss  i* 
wanded  with  no  lefs  Authority  and  Solemnity,  than 
the  former  \  yet  feeing  they  are  but  Shadows  of  bet- 
ter things,  they  ceafe  in  fuch  as  have  obtained  the 
Subltance. 

§.  I.rTn  H  E  Communion  of  the  Body  and  Blood  of 
X  Chrift,  is  a  Myflery  hid  from  ail  Natural 
Men,  in  their  firlt,  fallen  and  degenerate  State, 
which  they  cannot  underltand,  reach  to,  nor  com- 
prehend, as  they  there  abide,  neither  as  they  there 
are,  can  they  be  Partakers  of  it,  nor  yet  are  they 
afcle  to  difcern  the  Lord's  Body,  And  for  as  much  as 
"    ~~  the 


i 


4.46 


PROPOSITION    XIII. 


The  RMv 
a-  I  Blood 

Spiritual. 


Ohjea. 
Anfw. 


What  the 
heavenly 
Seed  w, 

Vrh(rebj 
formerly, 
And  alfo 
now  I  ife 
mn4$i\vz- 
li   '  ro<w 
*/></  u  Com- 
mumcuted, 


the  Chnfhan  World  ( f o  called)  for  the  molt  part 
hath  been  ltill  labouring,  working,  conceiving  and 
imagin  ng,  in  their  own  natural  and  unrenewed 
Underttandings,  about  the  things  of  God  and  Re- 
ligion  5  therefore  hath  this  Myfiery  much  been  hid 
and  fealed  up  from  them,  while  they  have  been  con- 
tending, quarrelling,  and  fighting  one  with  another 
about  tie  meer  Shadow,  Out  fide  and  Form,  but 
ftr meers  to  the  Subltance,  Life  and  Virtue 

§.  II,  The  Body  then  of  Chrift,  which  Believers 
partake  of,  is  Spiritual,  and  not  Carnal  ^  and  his 
Blood,  which  they  drink  of,  is  Pure  and  Heavenly, 
an!  not  Humane  or  Elementary,  as  Aug.tfl/ne  alfo 
affi<ms  of  the  Body  of  Cbritt,  which  is  Earen,  in 
Trail  at.  Pfal.  98.  Except  a  Man  eat  my  Flcjb,  be  bath 
not  in  bim  hi fe  Eternal:  And  he  faith,  The  words 
which  If  peak  unto  you,  are  Spirit  and  Life-,  under- 
fland  Jpin'iually  wbat  1  bave  fpokcn.  Tefhall  not  eat 
of  ibis  B  >Jy,  which  ye  fee,  and  drink  this  Blood,  wbicb 
they  Jhall  fplll,  which  Crucfie  me — /  am  the  living 
Bread,  who  have  defcended  from  Heaven  ^  be  calls 
him  J  elf  the  Bread,  who  dej \  ended  from  Heaven,  ex- 
horting that  we  might  believe  in  bim,  &c. 

If  it  be  asked  then,  What  that  Body,  what  that 
Flejh  and  Blood  is  ? 

1  anfwer  5  It  is  that  Heavenly  Seed,  that  Divine, 
Spiritual  Celeftial  Subftance,  of  which  we  fpake  be- 
fore, in  the  fifth  and  fixtb  Proportions.  This  is  that 
vehiculum  Dei,  or  Spiritual  Body  of  Chrift  $  whereby 
and  where  in  rough,  he  communicateth  hifeto  Met?, 
and  Salvation  to  as  many  as  believe  in  bim,  and  receive 
bim%  and  whereby  alfo  Man  comes  to  have  Fel- 
lowfhip  and  Communion  with  God.  This  is  prov'd 
from  the  6th  of  John,  from  verfe  32.  to  the  end, 
where  Chrift  fpeaks  more  at  large  of  this  matrer/ 
than  in  any  other  place  :  And  indeed  this  Evange- 
fiji  and  befryrd  Difciple,  who  lay  in  the  Bofom  of 
our  Lord,  ejves  us  a  more  full  Account  of  the 
fpiricual  faymgs  and  Do£trine  of  Chrift  5  and  'tis  ob« 

fmabte* 


/ — 

Of  the  Body  and  Blood  of  Chrift.  447 


fervjble,  that  tho'  he  fpeaks  nothing  of  the  Ce- 
remony, ufed  by  Chrift,  of "breaking  Bread  nub  bis 
JDjciples,  neither   in    his   Evangelical   Account  of 
Cbujfs   Life  and  bufferings,  nor  in  his  Epift/es  5   yet 
he   is    wore   large   in    this  Account  of  the  Partici- 
pation of  the  Body,   F/eJb  and  Blood  of  Chrift,  than 
any  of  them  all.     For  Chrift,  in  this  Chapter,  per- 
ceiving that  the  Jews  did  follow  him  for  Love  of 
the   Loaves,    defnes   them    ( verf.  27.)   to  labour 
not  for  the  meat  which  perifketh,  but  for  that  meat 
which  endurethfor  ever  :  But  forafmuch  as  they,  be- 
ing carnal  in  their  Apprehenfions,  and  not  under- 
itanding  the^  Spiritual  Language  and  Do&rine  of 
Chrift,    did  judge   the   Manna,  which  Mofes  gave 
their  Fathers,   to  he  the  molt  excellent  Bread,  as 
coming  from  Heaven  •,  Chrift,  to  reQifie  that  mi- 
Itake,  and  berter  inform  them,  affirmeth,  Firfl,  That 
it  is  not  Mofes,  but  his  Father,  that  giveth  the  true 
Bread  from  Heaven,  verf.  32.  8c  48.   Secondly,  This 
Bread  he  calls   himfelf,  verf.   35-  I  am  the  Bread  of 
Life:   And   verf.   $1.  I  am  the   living  Bread,  which 
came  down  from  Heaven :   Thirdly,  he  declares,  that 
this  Bread  is  bis  Fltfh,  verf.  51.  This  Bread,tbat  I  will  TheOrWtf^ 
give,  is  my  Fleff)  *,   and  verf.  55-  For  my  F'efh  is  meat  t**tur*  «p 
indeed,  and  my   Blood  is  drink  indeed :  Fourthly,  the  r/^Body, 
neceifity  of  partaking  thereof,  verf.  73.  Except  ye  £le(h/*« 
eat  the  Flefh  of  the  Son  of  Man,  and  drink  his  Blood,  Li^L  °* 
ye  have  no  Life  in  you  \   And  laftly,  verf.  33.     the 
bleffcd  Fruits  and  neceiTary  Effects  of  this  Commu- 
nion of  the  Body,  and  Blood  of  Chrift  5  This  Bread 
giveth  Life  to  the  World,  verf.  50.     He  that  eatetb 
thereof,  dietb  not,  verf.   58.     He  that  eatetb  of  this 
Bread,  Jhall  live  for  ever,  verf.  51.    Whofo  eatetb  this 
Flefh,  and  drinketb  this  Blood,  fhall  live  for   ever, 
verf.  54.     And  he  dwelhth  in  Chrift,  and  Chrift  in  b:m9 
verf.  56.     And  fhall  live  by  Chrift,  verf.  57-    From 
this  laree  Defcription  of  the  Origin,  Nature  and 
Effefts  of  this  Body,  Flefh  and  Blood  of  Chrift,  it  is 
apparent,  that  it  is  Spiritual,  and  to  be  underltood 

of 


, 


443  PROPOSITION     XIII. 


of' a  Spiritual  Body,  and  nor  of  that  Body,  or 
Temple  of  Jefus  Chrift,  which  was  born  of  the 
Virgin  Mary,  and  in  which  he  walked,  lived  and 
fuffered  in  the  Land  of  fudeay  heciule  that  it  is 
fa;d  that  it  came  down  j rem  heaven,  yea,  that  it  is 
Ve  that  came  down  from  Haven.  Now  all  Chri- 
Itims  at  prefent  generally  acknowledge,  that  that 
outward  Body  of  Chrift  came  not  down  from  Hea- 
ven •,  neither  was  it  that  part  of  Chrift  which 
came  down  from  Heaven.  And  to  put  .the  matter 
out  ot  doubt,  when  the  carnal  Jews  would  have 
been  fo  underfta:  ding  it,  he  tells  them  plainly, 
verf.  62.  It  is  //^Spirit  that  quickenetb,  but  the  Flefh 
Solid  Rea-  projiteth  nothing.  This  is  alfo  founded  upon  molt 
MubLh*pi-  f°UnC*  and  f°'tf-  Realbn  ^  becaufe  that  it  is  the  Soul, 
Jfouaibody,  not  the  Body,  that  is  to  be  nourifhed  by  this  Flefh 
Seats  of.  an^  Blood.  Now  outward  Flefh  cannot  nourifh 
nor  feed  the  Soul;  there  is  no  Proportion,  nor 
Analogy  betwixt  them  5  neither  is  the  Communion 
of  the  Samts  with  God,  by  a  Conjunction,  and  mu- 
tujl  Participation  of  Flefh,  but  of  the  Spirit:  He 
jCor  6.17.  thai  is  joyned  to  the  Lord,  is  One  Spirit,  not  One  Flefb.  . 
For  the  Flefh  (I  mean  outward  Flefh,  even  fuch  as 
was  thar,  wherein  Chrift  lived  and  walked,  when 
upon  Earth  5  and  not  Flefh  when  tranfported  by 
a  Metaphor,  to  be  understood  Spiritually)  can  only 
partake  of  Flefh,  as  Spirit  of  Spirit :  As  the  Body 
cannot  feed  upr n  Spirit,  neither  can  the  Spirit  feed 
upon  Flefh.  And  that  the  Flefh  here  fpoken  of, 
is  Spiritually  underltood,  appears  further,  in  that, 
that  w'ich  feedech  upon  it  (hall  never  dye :  But 
the  Bodies  of  all  Men  once  dye-,  vea,  it  behoved 
the  Body  of  Chrift  himfelfto  dye  :  That  this  Bo- 
dy, and  Spiritual  Flefh  and  Blood  of  Chrift,  is  to 
be  underltood  of  that  Divine  and  Heavenly  Seed, 
before  fpoken  of  by  us,  appears  both  by  the  Na- 
ture and  Froit^  of  it.  birfi,  it's  faid,  It  is  that  which 
comet h  down  from  Heaven,  and  glveth  Lije  unto  the 
World:  Now  thisanfwers  to  that  Light  and  Seed 

which 


Of  the  Body  and  Blood  of  Chrift.  449 

which   is  teftified  of,  John  1.  to  be  the  Light  of  the 
World,  and  the  Life  of  Men.     For  that  Spiritual  Light  This  spifU 
and  Seed,  as  it  receives  place  in  Men's  Hearts,  and^^* 
room   to  fpring   up  there,  is  as  Bread  to  the  hun-  is  as  Brad 
gry   and  fainting  Soul,  that  is  (as  it  were)  buried  j^ 
and  dead  in  tbe  Luftsofthe  World  h  which  receives  soutP 
Life  again,  and  revives,  as  it  tafteth  and  partaketh 
of  this  Heavenly  Bread  :   And  they  that  partake  of 
it,  are  faid  to  come  to  Chrilt -,  neither  can  any  have 
It,  but  by  coming  to  him,  and  believing  in  the  Ap- 
pearance of  his  Light  in  their  Hearts  ;   by  receiving 
which,  and  believing  in  it,    the   Participation   of 
this  Body  and  Bread  is  known.    And  that  Chriit 
underltands  the  fame  thing  here,  by  his  Body,  Flefh 
and  Blood,  which  is  underftood,   John    1.  by  the 
Light  inlightning  every  Man,  and  the  Life,  &c.  ap- 
pears ^  for  the  Light  and  Life,  fpoken  oijohn  j.  is 
laid    to  be  Chrift  -,   He  is  the  true  Light :  And  the 
Bread  and  Flefh,  &c.  fpoken  of  in  John  6.  is  called 
Chrift -,   I  am  the  Bread  of  Life,  faith  he.     Again, 
They  that  received  that  Light  and  Life,  John    1.  12. 
obtained  Power  to  become  the  Sons  of  God,  by  believing 
in  his  Name:  So  alfo  here,  John  6.  3?.  he  that  Com- 
eth unto  this  Bread  of  Life,  ftjall  not  hunger  -,   and  he 
that  believes  in  him,  who  is  the  Bread,  fhall  never  thirft* 
So  then,  as  there  was  the  outward  vifible  Body  and^w/?';o^*» 
Temple  of  Jefus  Chrilt,  which  took  its  origin  from  spiHtuJu 
the  Virgin  Mary  •    fo  there  is  alfo  the  Spiritual  Bo-  *ody  Ai» 
dy  of  Chrilt,  by  and  through  which,  He,  that  was//z^i//;^ 
the  Word  in  the  beginning  uitb  God,  and  was  and  is 
GOD,  did  Reveal  himieif  to  the  Sons  of  Men  in 
all  Ages,  and  whereby  Men  in  all  Ages  come  to 
be   made   Partakers  of  Eternal  Life,  and   to  have 
Communion  and  Feliowfhip  with  God  and  Chrilt* 
Of  which  Body  of  Chrilt,  and  Flefh  and  Blood,  \i"n,e  ?4ttU 
both    Adam,  and   Ssth,  and   Enoch,   and   Ao/l\  and  arebs 
Abraham,  and   Ahfcs,  and  David,  and   alL   tt  ,e  pro.  ].;;>  f 
phets  and  Holy  Men  of  God,  had  not  eaten*  they  chrift* 
had  not  had  Life  in  them  -,  nor  could  their  inward 

G  g  Maq 


PROPOSITION     XIII. 


Man  have  been  nourifhed.  Now  as  the  outward 
Bjdy  and  Temple  was  called  Cbrifl  •,  fo  was  alfc 
his  Spiritual  Body,  no  lefs  properly,  and  that  long 
before  that  outward  Body  was  in  being.  Hence 
the  Apoille  faith,  i  Cor.  10.  3,  4.  That  the  Fathers 
did  all  eat  the  fame  Spiritual  Mear,  and  did  all  drink 
the  fame  SpiritualDrink  :  (For  they  drank  of  that  Spiri- 
tual Rai&L/bat  followed  them,  and  that  Rock  was  Chrtji.  ) 
This  cannot  be  underllood  otherwife,  than  of  this 
Spiritual  Body  of  Chrift.-,  which  Spiritual  Body  of 
Ghrilt,  tho'  in  was  the  faving  Food  of  the  Righte- 
ous, bo^h  before  the- Law,  and  under  the  Law  $  yet 
under  the  Law  it  was  vailed  and  fhadowed,  and 
covered  under  divers  Types,  Ceremonies,  and  Ob- 
fervaions  $  yea,  and  not  only  fo,  but  it  was  vailed 
and  hid,  in  fome  refpecf,  under  the  outward  Tem- 
ple and  Body  of  Chrilt,  or  during  the  continuance 
of  it  ^  fo  that  the  Jews  could  not  underftand  Chrift's 
Preaching  about  it,  while  on  Farth  :  And  not  the 
J  \vs  only,  but  many   of  his  Difciples  judged  it  ah 

JnhrL6.Ce>  hard  faying,  murmuring  at  it  •,  and  many  from  that  time 
went  back  from  him,  and  walked  no  more  with  him. 
I  douht  not,  but  that  there  are  many  alfo  at  this 
day,  profefftpg  to  be  the  Difciples  of  Chrilt,  that 
do  as  little  underltand  this  matter,  as  thofe  did, 
arrd  are  as  apt  to  be  offended,  and  ltumble  at  it, 
while  they  are  gazing  and  following  after  the  out- 
ward Body  5  and  look  not  to  that,  by  which  the 
Saints  are  daily  fed  and  nourifhed.  For  as  Jefus 
Chrift,  in  obedience  to  the  Will  of  the  Father, 
did,  by  the  Eternal  Spirit,  offer  up  that  body,  for  a 
l]fm  Propitiation  for  the Me miffion of  bins,  and  finifhed  his 

1  Tdiimony  upon'  Earth  thereby,  in  a  molt  per fe£t 

.fp'r.  Example  of  Patience,  Refignation  and  Hoiinefs,that 

all  might    be   made  Partakers  of  the  Fruit  of  that 

h:sUo,j.     S).  lifice:  $0  iiatn  u,e  Ukewife  poured  forth  into  the < 
Hearts  of  All  Men,  a  Meafure  of  that  Divine  Light* 
a  ;  1  Seed,  wherewith  he  is  cloathed $  that  thereby, 
reaching  unto -the  Coniciencesof  all,  he  may  raife 

them 


Of  the  Body  and  Blocd  of  Chrift.  4  5 1 


them  up  out  of  Death  and  Darknefs,  by  his  Life  and 
Light  5  and  thereby  may  be  made  Partakers  of  his 
Body  $  and  there-through  come  to  have  fellow/hip 
with  the  Father,  and  with  the  Son. 

§.  III.  If  it  be  asked,  How,  ami  after  vh.it  manner,  Quefh 
Man  comes  to  partake  oj  it,  and  to  be  fed  by  it  f 

I  anfwer,   in   the  plain  and   exprefs  Words    of  Aftfvh 
Chrift,    I  am  the    Bread  oj  Life,  (faith  he)/r; 
cometh  to  me,fl?all  never  hunger  5  he  that  btlieveth  in  ; 
me  1  Jhall  never  thrift-.  And    again,   Fur  my  tlejh  /i*ss" 
meat  indeed,  and  my  Blood  is  drink  indeed.     So  What- 
foever  thou  art,  that  askeft  this  Queftion,  orreadclt 
thefe  Lines,   whether  thou   accounteft  thy  felf  a 
Believer,  or  really  feelelt,  by  a  certain  and  fad  Ex- 
perience,  that  'thou  art  yet  in  the  Unbelief*   and 
findelt,  that  the  outward  Body  and  Flefh  of  Chrift 
is  fo  far  from  thee,  that  thou   canft  not   reach  it, 
nor  feed  upon  it  :  Yea,  tho'  thou  haft  often   fwal- 
lowed  down,   and  taken  in,  that  which  the  Papiits 
have  perfwaded  thee  to  be  the  real  Flefh  and  Blood 
of  Chrift,  and  halt  believed  it  to  be  fo,  tho'  all  thy  The  tutht* 
Senfes  told  thee  the  contrary  :  Or  (  being  a  Luthe-  [™jj 
ran)  haft  taken  that  Bread,  in  and  with,  and  under  opinion  of 
which,  the  Lutherans    have  affured   thee,  that  the  ^;y 
Flefh  and  Blood  of  Chrift  is  ;  Or  (being  a  Calvinifi)  0fci>r 
haft  partaken  of  that,  which  the  Cajvinifts  fay  (trio'  '*«  b 

■n-  1  r-     t         t»    j     x      i  1  1  1       C/o  cat/id) 

a  rigure  only  or  the  Body)  gives  thera  that  take 
it,  a  real  Participation  of  the  Body,  Flefh  and  . 
Blood  of  Chrift  -,  tho5  they  never  knew  how,  nor 
what  way  ':  I  fay,  if  for  all  this,  thou  findelt  thy 
Soul  yet  barren,  yea  hungry,  and  ready  to  ftarve, 
for  want  of  fomething  thou  longeftfor*  know,  that 
that  Lights  that  difcovers  thy  iniquity  to  thcc%  that 
fhews  thee  thy  Barrenefs,  thy  Nakednefs,  thy  Kmp- 
tinefs,  is  that  Body  that  thou  mult  partake  of,  and 
feed  upon:  But  that  tiil,by  for  faking  Iniquity,  thou 
turneft  to  it,  comelt  unto  it,  receivelt  it,  tho'  thou 
rnay'ft  hunger  after  it,  thou  canft  not  be  fati&ed 
with  it  j  for  ic  ha^h  no  Communion  zath  Darknej 

G  g  % 


452  PROPOSITION    XIII. 


nor  can  ft  thou   drink  of  the  Cup  of  the  Lord,    and  the 
Cup  of  Devils,  and  be  Partaker  of  the  Lord's  Tabley 
and  the  Table  of  Devils,  i  Cor.  10.  21.     But  as  thou 
fuffereft  that  fmall  Seed  of  Righteoufnefs  to  arife  in 
ii,*  the  m- thee,  and  to  be  formed  into  a  Birth,  that  new  fub- 
v.na  Man  jtantjai  £,>/£>,  t  hat's  brought  forth  in  theSoul,  fuper- 
i^nourifi'  naturally   feeds  upon>  and  is  nourifhsd  by  this  Spi- 
ritual Body  ;  Yea,  as   this  outward  Birth  lives  not 
but  as  it  fucks  in  Breath  by  the  outward  Elemen- 
trary  Air  :  So  this  new  Birth,  lives  not  in  the  Soul, 
but  as    it  draws  in,   and  breathes  by  that  Spiritual 
Air,  or  Vehicle.     And  as  the  outward  Birth  cannot 
fubfift,  without  fome  outward  Body  to  feed  upon, 
fome  outward  Flefh,  and  fome  outward  Drink  ^  fo 
neither  can  this  inward  Birth,  without  it  be  fed  by 
this  inward  Flefh  and  Blood  of  Chrift,  which  an- 
fwers  to  it  after  the  fame  manner,  by  way  of  Ana- 
logy.   And  this  is  molt  agreeable  to  the  Doftrine 
of  Chrift  concerning  this  matter.     For  as  without 
outward  Food,   the  natural    Body   hath  not  Life  ^ 
John  6.  $i-  f0  ai(0  faith  Chrift,  Except  ye  eat  the  F/eJh  of  the  Son 
of  Alan,  and  drink  his  Blood,  ye  have  no  Life  in  you: 
And  as  the  outward   Body,  eating  outward  Food, 
John*??.  lives  thereby -,  fo  Chrift  faith,   that  be  that  eatetb 
him,  fhall  live  by  him*    So  it  is  this  inward  Parti- 
cipation of  this  inward  Man,  of  this  inward  and 
fpiritual  Body,  by  which  Man  is  united  to  God 
and  has  fellowfhip  and  communion  with  him*    He 
that  eatetb  ivy  Flefh,  and  drinketh  my  Blood  (  faith 
Chrift  )  dwelletb  in  me,  and  1  in  him-,  This  cannot 
be  underftood  of  outward  Eating  of  outward  Bread  : 
And  as  by  this  the  Soul  mult  have  fellowfhip  with 
God,  fo  aifo,  fo  far  as  all  the  Saints  are  Partakers 
of  this  one  Body,  and  one  Blood,  they  come  alfo  to 
have  a  Joint  Communion.     Hence  the  Apoftle,  i  Cor, 
io.   17.  in  this  refpecl:  faith,  that  they  being  many\ 
are  one  Bread,  and  one  Body  •  and  to  the  wife  among 
the   Corinthians,  he  faith,   The  Bread  which  we  breaky 
it  the  Commnnion  of  the  Body  of  Cb rift*    This  is  the 

true 


John  6. 56. 


Verfe  16. 


Of  the  Body  and  Blood  of  thrift.  473 


true  and  ipirtual  Supper  of  the  Lord,  which  Men 
come  to  partake  of,  by  hearing  the  Voice  of  CbriB,  Thc  truP 
and  opening  the  Door  of  their  Hearts,  and  fo  let-  f^tf 
ting  him  in,  in  the  manner  aboveiaid,  according,  tkeLord. 
to  the  plain  words  of  the  Scripture,  Rev.  3.  20. 
Behold  iftand  at  the  Door  and  knock  •,  if  any  Man 
bear  my  Voice \and  open  the  door,  I  will  come  in  to  him, 
and  will  fup  with  him,  and  he  with  me.  So  that  the 
Supper  of  the  Lord,  and  the  fupping  with  the  Lord, 
and  partaking  of  his  Flefh  and  Blood,  is  no  ways 
limited  to  the  Ceremony  of  breaking  Bread,  and 
drinking  Wine, at  particular  times-,  but  is  truly  and 
really  enjoyed,  as  often  as  the  Soul  retires  into  the 
Light  of  the  Lord,  and  feels  and  partakes  of  that 
Heavenly  Life,  by  which  the  Inward  Man  is  nou- 
rifhed  s  which  may  be,  and  is  often  wimefled  by 
the  Faithful  at  all  times  \  tho5  more  particularly, 
when  they  are  AfTembled  together  to  wait  upon 
the  Lord. 

§.  IV.    But  what  Confufion  the  ProfeiTors  of  Chri- 
ftianity  have  run  into  concerning  this    matter,  is 
more  than  obvious  ^  who,  as  in  moft  other  things  Afanisvot 
they  have  done,  for  want  of  a  true  Spiritual  Un J^w? 
derftanding,  have  fought  to  tye  this  Supper  of  the  of  bre, 
Lord  to  that  Ceremony  (  ufed  by  Chrift  before  his  jg^* 
Death)  of  breaking  Bread  and  drinkin^Wine  with  his  whicbclmjl 
Difciples.     And  tho'  they,  for  the  moft  part,  agree  fr'f;/^ 
generally  in  this,  yet  how  do  .they   contend  and  de-  Di/tyA*: 
bate  one  againit  'another  >  How  ftrangely  are  they  l'^sa°%. 
pinched,  pained  and  Itraitned,  to  make  this  Spiri-  </<>». 
tual  Myftery  agree  to  that  Ceremony  ?    And  what 
monltrous  and  wild  Opinions  and  Conceivings  have 
they  invented,  to  enclofe  or  affix  the  Body  of  Chrift 
to  their  Bread  and  Wine  >  From  which  Opinion, 
not  only  the  greatelt,   and  fierceit,  and  molt  hurt- 
ful Contefts,   both  among  the  ProfeiTors  of  Chri- 
stianity in  general,  and  among  Proteflants  in  parti- 
cular, have  arifen  ,   but  alfo  fuch  Abfurdities,  irra- 
tional and  blafphemous  Confequences  have  enfued, 

G  g  3  a* 


454  PROPOSITION     XIII. 


M*'        as  make  the  Chriftian  Religion  odious  and  hateful 
SrSL?-  to  Jews,  Turks  and  Heathens.  ^  The  ProfelTors  of 
jLrtXn    Chriftianity  do  chiefly  divide,  in  this  matter,  into 
;i°  Three  Opinions: 

The  Firft  is  of  thofe  that  fay,  The  Jub fiance  of 

9bens,  ,    ^read   x  Tranfubftantiatcd    into  the  very  Sub- 

rheV>2V\(\sjja;?ce  0j  t}m  jame  Body,  Flejh  and  Blood  of  Cbnfi, 

bt    which  was  born  of  the  Virgin  Mary,  and  crucified  by 

rand  the  Jews  :  So  that  after  the  Words  of  Confecration 

(as   they  call  themj  it  is  no  more  Bread,  but  the 

BodyoJCbriS, 

Tbeimie-      The  Second  is  of  fuch  as  fay,  Thefubfiance  of  the 

rans  i ait h.  £ read  remains,  but  that  alfo  that   Body  is   in,  and 

with,  and  under  the  Bread:  So  that  both  thefubfiance 

oj   Bread,  and  of  the  Body,  Flejh  and  Blood  oj  Chrifi, 

there  alfo, 

fb*  Caivir     The  Third  is  of  thofe,  that  (  denying  both  thefe  ) 

Liits  Ltub:  do  affirm,  T/w  the  Body  ofChrifiis  not  there  cor  for  ally, 

or  fubfiantially^  but  yet  that  it  is  really  & facramentally 

received  by  theFaithjulJn  the  ufe  of  Bread  and  Wine  $ 

But  how,  or  what  way  it's  there,  they  know  not,  nor 

can  they  tell-,  only  we  mufi  believe  it  is  there  \  yetfojhat 

it  is  only  properly  in  Heaven, 

It  is  not  my  defign  to  enter  into  a  Refutation 
of  thefe  feveral  Opinions  \  for  each  of  their  Au- 
thors and  Affertors  have  fufficiently  refuted  one 
another,  and  are  all  of  them  no  lefs  ftrong,  both 
from  Scripture  and  Reafon,  in  refuting  each  their 
contrary  Parties  Opinion,  than  they  are  weak  in 
eftablifhing  their  own.  For  I  often  have  ferioufly 
cbferved,  in  reading  their  refpe&ive  Writings, 
(.and  foit  may  be  have  others)  that  all  of  them 
do  notably,  in  fo  far  as  they  refute  the  contrary- 
Opinions  \  but  that  they  are  mightily  pained,  when 
they  con-.e  to  confirm  and  plead  for  their  own. 
Hence  I  ncceflarily  mult  conclude,  that  none  of 
them  had  attained  to  the  Truth  2nd  SubUance  of 
'£;  this  Myflery,  Let  us  fee  if Calvin,  *  "after  he  had 
he  two  former  Opinions^  be  more  fuc- 

«f§fttl 


Of  the  Body  and  Blood  oj  thrift  455 


cefsful  in  what  he  affirms  and  alTertsfbr  the  Truth 
of  his  Opinion-,  who,  after  he  harh  much  laboured 
in  overturning  and  refuting  the  two  rormer  Opi- 
nions., plainly  confefleth,  that  he  he  knows  not  what 
to  affirm  inftead  of  them.  For  after  he  has  Ipoken  j  c^vin'i 
much,  and  at  lalt  concluded,  T/v/  the  Bodyoj  Cbrift  Mtkfa 
is  there \and that  the  Saints  mutt  needs  partake  thereof  5  h'u!  *!?<* 
ar  lalt  he  lands  in  thefe  words,  Sett.  32.  But  ij  it  Bioodwn- 
be  asked  me,  how  it  is  ?  IJhall  not  be  ajhamed  to  c  n  '  " 
fefs,  that  it  is  afecret  too  high  for  ?ne  to  comprehend 
in  my Jpi>it,  or  explain  in  ivords.  Here  he  deals  \ 
ry  i-  genuoufly  ^  and  yet  who  would  have  thought, 
that  luch  a  Man  would  have  been  brought  to  this 
fhaight,  in  the  confirming  of  his  Opinion?  On- 
fidering  but  a  little  before,  in  the  fame  Chapter, 
Setf.  t?.  he  accufeth  the  School  Men  among  1  he 
Papifts,  (  and  I  confefs  truly  )  In  that  they  neither  T!'cS':ra 
underhand,  nor  explain  to  others,  how  Chrijt  is  in  the 
Eucharift;  which  fhorrly  after  he  confefleth  himfelf 
he^  cannot  do.  If  then  the  School-Men  among  the 
Papifts,  do  neither  underftand,  nor  yet  explain  to 
others,  their  Dottrine  in  this  matter,  nor  Calvin 
can  comprehend  it  in  his  fp;rir,(  which  I  judge,  is 
as  much  as  not  to  underftand  it  )  nor  exprefs  it  in 
words,  (and  then  furely  he  cannot  explain  it  to 
others)  then  no  Certainty  is  to  be  had  from  either 
of  them.  There  have  been  great  Endeavours  uild 
for  Reconcilement  in  this  matter,  both  betwixt 
Papifts  and  Lutherans,  Lutherans  and  Qtlvinifis  $  yea, 
an&Calvinijis  and  Papijh  •,  but  all  to  no  purpofe  : 
And  many  Forms  and  Manners  of  Expreflions 
drawn  up,  to  which  ail  might  yield  ^  which  in 
the  end  proved  in  vain,  feeing  every  one  und^r- 
ftood  them,  and  interpreted  them  in  their  own 
way  ^  and  fo  they  did  thereby  but  equivocate  and 
deceive  one  another.  The  Reafon  of  this  Con- 
tention is,  becau'ie  they  all  wanted  a  clear  Under- 
Itanding  of  the  NyjUry,  and  were  doting  about 
the   Shadow  and  Externals.     For  both  the  Ground 

G  g  4  and 


■, 


^6  PROPOSITION     XIII. 


and  Matter  of  their  Conteit  lies  in  things  extrinfick 
f/oro,   and  uneceflTary  to,   the  main  matter.    And 

t  lis  hath  bQQn  often   the  Policy  of  Sjtan,  to  bufie 
$dtdn*w  pCopIe,  ar,d  amufe  them  with  outward  Signs,  Sha- 
£'0]f£aU  dovvs  and  Forms,  making  them  contend  about  that, 
SUa"  while  in  the  mean  cime  the  Subltance  is  negle&ed  * 
™    yea,  and  in  contending  for  thefe  Shadows,  he  ftirs 
\thp  them  up  to  the  practice  of  Malice,  Heat,  Revenge, 
J,/"  and  other  Vices,  by  which  he  eitablifheth  his  King- 
dom of  Darknels  among  them,  and  ruines  the  Life 
of  Chriftianity.    For  there  have  been  more  Animo- 
iities  and  Heats  about  this  one  particular,  and  more 
Bloodfhed  and  Contention,  than  about   any  other. 
What  huh  And   furely,  they   are  little  acquainted  with   the 
f'7  nT"  State  of   Proteitant  Affairs,   who  know   not  that 
rmal  their  Contentions  about  this,  have  been  more  hurt- 
?:  !l-         Ful  to  the  Reformation,  than  all  the  oppofition  they 
met  with  from   their  common  Adverfaries.    Now 
all  thole   uncertain  and  abfurd   Opinions,  and  the 
Contentions    therefrom    arifing,    have  proceeded 
from  their  all  agreeing  in  two  general  Errors   con- 
cerning this   thing:  Which   being  denied  and    re- 
ceded  from,  as  they  are  by  us,  there  would  be  am 
eafie  way   made  for  Reconciliation  ^  and  we  (hould 
all  meet  in  the  one   fpiritual  and  true  Underltand- 
ing  of  this  Myftery  :  And  as  the  Contentions,  fo 
would  alfo  the  Abfurdities,  which  follow  from  all 
the  three  fore-mentioned  Opinions,  ceafe  and  fall 
to  the  ground. 
Trro  Errors     The  Firtt  of  thefe  Errors  is,  in  making  the  Com- 
^fihlTm-  mun*on   or  Participation   of  the  Body,   Flefh  and 
tention°n  Blood   of  Chrift,   to   relate  to  that  outward  Body, 
Stopped   Ve^>  or   Temple,   that  was  born  of  the  Virgin 
Mary,  and   walked  and  fuffered  in  Juica  \  where- 
as it  (hould  relate  to  the  Spiritual  Body,  Flefh  and 
Blood  of  Chrilt,  even    that  Heavenly  and  Celeflial 
Light  and  Life,  which  was  the  Food  and  Nourifh- 
ment  of  the  Regenerate  in  all  Ages,  as  we,  ha,v§ 
already  proved. 

The 


Of  the  Body  and  Blood  of  Cbriji.  4j7 

The  Second  Error  is,  in  tying  this  Participation 
of  the  Body  and  Blood  of  Chrift  to  that  Ceremony, 
ufed  by  him  with  his  Difciples,  in  the  breaking  of 
Bread,  0V.  as  if  it  had  only  a  Relation  thereto,  or 
were  only  enjoyed  in  the  ufe  of  that  Ceremony, 
which  it  neither  hath,  nor  is.  For  tins  is  that 
Bread,  which  Chrift  in  His  Prayer  teaches  to  call 
for,  terming  it  *rfp>*S«*V(<w,  i.  e.  the  fuperfubjlan- 
tlal  Bread,  as  the  Greek  hath  it,  and  which  the 
Soul  partakes  of,  without  any  relation  or  necelTaty 
refpetl  to  this  Ceremony,  as  fhall  be  hereafter 
proved  more  at  length. 

Thefe  Two  Errors  being  thus  laid  afide,  and  the 
Contentions  arifing  there  from  buried,  all  are  agreed 
in  the  main  Pofitions,  viz.  Firft,  that  the  Body,  Heft)  f^^ 
and  Blood  of  Chrift,  is  necejfaryfor  the  nourijhing  oj  the  re*Uy  feed 
Soul.     Secondly,  that  the  Souls  of  Believers  do  really  ^tuM 
and  truly  partake  and  feed  upon  the  Body,  Flejh  and  Blood"./ 
Blood  oj  Cbriji.    But  while  Men  are  not  content  °'r^- 
with  the  Spirituality  of  this  My  ft  cry,  going  in  their 
own  Wills,  and  according  to  their  own  Inventions, 
to  drain  and  wreft  the  Scriptures,  for  to  tye  this 
Spiritual  Communion  of  the   Flefh   and   Blood  of 
Chrift,  to  outward  Bread  and  Wine,  and  fuch  like 
Carnal  Ordinances  \   no  wonder,  if  by  their  Carnal 
Apprehenfions,  they  run  into  Heaps  and  Confufion. 
But  becaufe  it  hath  been  generally  fuppofed,  that 
the  Communion  of  the  Body  and  Blood  of  Chrilt 
had  fome  fpecial  Relation  to  the  Ceremony  of  break- 
ing Bread*,  I  fhall  firft  refute  that  Opinion,  and  then 
proceed  to  confider  the  Nature  and  Ufe  of  that  Ce- 
remony, and  whether  it  be  now  necejfary  to  continue - 
anfwering   the  Reafons  and  Objections  of  fuch  as 
plead  its  Continuance,  as  a  necelTary  and  Handing 
Ordinance  of  Jefus  Chrift. 

§.  V.     Firft,  It  mult  be  underftood,  that  I  fpeak       I. 
of  a  necelTary   and   peculiar  Relation,    otherwife 
than  in  a  general  refpeft ;   For,  forafmuch  as  our 
Communion  with  Chrilt  is,  and  ought  to  be  our 

greateft 


458   PROPOSITION    XIII. 

greateli  and  chieteft  Work,  we  ought  to  do  all 
commu'i-  other  tni"ngs  wich  a  refpecl:  to  God,  and  our  Fel- 
•n  Jf  the    lowfhip  with  him  •,  but  a  fpecial  and  neceflary  Re- 

BtoSd4^  *Pe^  or  ^e,ar^on  *s  fucn>  as  where  the  two  things 
Ch  i  Wmj  are  fo  tied  and  united  together,  either  of  their  own 
xfunoito  A*/ws,  or  by  the  Comma? j  of  God,  that  the  one  can- 
tJnCeumo-  not  be  enjoyed,  or  at  leaft  is  not  (except  very  ex- 
f^B^*"  traordinarily)  without  the  other.  Thus  Salvation 
nnther&i'  h  uh  a  neceflary  refpeft  to  Holinefs,  becaufe  without 
fSmT  liollriefs  no  Man  fia/lfee  God:  And  the  eating  of 
the  Flefh  and  Blood  of  Chr lit,  hath  a  neceffary  refpeft 
to  our  having  Life^  becaufe  if  we  eat  not  his  Fkfh, 
and  drink  not  his  Blood,  we  cannot  have  Life :  And 
our  feeling  of  God's  Prcfence,  hath  a  neceflary  refpeft 
to  our  being  found  meeting  in  his  Name,  by  Di- 
vine Precept  5  becaufe  he  has  promifed,  where  two 
or  three  are  met  together  in  his  Name,  he  will  be  in 
the  midfi  of  them.  In  like  manner  our  receiving  Be- 
nefits and  Blejfingsfrom  God,  has  a  neceflary  refpeft 
to  our  Prayer-,  becaufe  if  we  ask,  he  hath  promifed 
we  fhall  receive.  Now  the  Communion  or  Partici- 
pation of  the  FlefJ)  and  Blood  ofCbrift,  hath  no  fuch 
neceflary  relation  to  the  breaking  of  Bread,  and 
drinking  of  Wine -9  for  if  it  had  any  fuch  neceflary 
Relation,  it  would  either  be  from  the  Nature  of 
the  thing,  or  from  fome  Divine  Precept :  But  we  fhall 
fliew  it  is  from  neither  5  Therefore,  Wc.  Firft,  It 
is  not  from  the  Nature  of  it,  becaufe  to  partake  of 
the  Flefh  and  Blood  of  Chrilt,  is  a  Spiritual  Exer- 
cife  5  and  ail  confefs,  that  it  is  by  the  Soul  and  Spi- 
rit, that  we  become  real  partakers  of  it ;  as  it  is  the 
Soul,  and  not  the  Body,  that  is  nourifhed  by  it : 
But  to  eat  Bread,  and  drink  Wine,  is  a  natural 
Aft,  which  in  it  felf  adds  nothing  to  the- Soul, 
neither  has  any  thing  that  is  Spiritual  in  it  5  be- 
caufe the  moft  carnal  Man  that  is,  can  as  fully, 
as  perfectly,  and  as  wholly  eat  Bread  and  drink 
Wine,  as  the  molt  Spiritual  Secondly,  Their  Re- 
lation is  not  by  Nature,  el fe  they  would  infer  one 

another \ 


Of  the  Body  and  Blood  of  Cbrifl.  459 


another:  But  all  acknov&ledge,  that  many  eat  of 
the  Bread, and  drink  of  the  Wine,  even  that  which 
they  fay  is  Confe crate  and  Tranfubftantiate  into  the 
very  Body  ofChritt,  who  not  with  Handing    have  not 
Life  Eternal,  have  not  Chrilt  dwelling  in    them,  TfcePatif. 
nor  do  live  by  him  ^  as  a11  do,  who  truly  partake  *rc,Fs*»* 
of  the  Flefh  and  Blood  of  Chrilt,  without  the  ufe  Jt°w74 
ofthis  Ceremony, %as  all  the  Patriarchs  and  Prophets  [ 
did,   before   this  Ordinance   (as  they  account  it )'*{£ 
was  inttituted.     Neither  was   there  any  thing  un-  lc!;  !\^ 
der  the  Law,  that  had  any  direct  or  neceflary  Re-  FiefhJS* 
lation  hereunto-,  tho'  to  partake  of  the  Flefh  and  Bloo*, 
Blood  of  Chrift,  in  all  Ages,  was  indifpenfibly  ne-  r/;enafchal 
ceffary  to  Salvation.     For  as  for  the   Pajcbal  Lamb9  Umbi* 
the  whole  End  of  it  is  fignified  particularly,  Exod.  Ln(L' 
1 3.  8.  0.  to  w-it,  That  the  Jews  might  thereby  be  kept 
in  Remembrance  of  their  deliverance  out  of  Fgypt.    Se- 
condly, It  has  no  Relation  by  Divine  Precept  $   for  if 
it  had,  it  would  be  mentioned  in    that,  which  our 
Adversaries  account  the  Inltitution  of  it,  or  elfe  in 
the  praftife  of  it  by  the  Saints  recorded  in  Scrip- 
ture ^  but  fo  it  is  not.    For  as  to  the   InJIitutlon,  or 
rather  Narration  of  Chrilfs  Practice  in  this  matter, 
we  have  it  recorded  by   the  Evangelilts,  Matthew, 
Mark  and  Luke:   In  the  firft  two,  there  is  only  an 
account  of  the  matter  of  Fact,  to  wit,  That  CiriS  JJjJj* •* 
brake  Bread,  and  gave  it  his  Dlfccp/es  to  eat  5  faying,  Luk.  22.1^ 
This  is  my  Body  :  And  blcffmg  the  Cup,  he  gave  it  them 
to  drink,  faying,  This  is  my  Bloody  but  nothing  of 
any  defire   to  them  to  do  it,     In  the  lait,  after  the  **£$*£ 
Bread {\iMt  before  the  BleJJing,  or  giving   them   the  su,',^r>,r 
Wine)  he  bids  them  do  It  in  Remembrance  of  him  5  £gjjg| 
what  we    are  to  think  of  this   Practice  or  Chrilt,  pn 
(hall  be  fpoken  of  hereafter.     But  what  necclTary  ^r<i* 
Relation  hath  all  this,  to   the  Believers  partaking 
of  the  Flefh  and  Blocd  of  Chrilt  >    The  End' of 
this,  for  which  they   were   to  do  it  (if  at  all)  is, 
to  remember  Chrilt.,   which  the    Apoitle  yet  more 
Particularly  exprefles,  1  &>r.  |f.  3*,    tpfawjor 


p 


460  PROPOSITION    XIII. 

the  Lord's  Death:  But  ttye member  the  Lord,  or  de- 
c/are his  Death,  which  are  the  fpecial  and  particu- 
lar Ends  annexed  to  the  ufe  of  this  Ceremony,  is 
not  at  all  to  partake  of  the  Flefli  and  Blood  of 
Chrift}  neither  have  they  any  more  neceflary  Re- 
lation to  it,  than  any  otter  two  different  Spiritual 
Duties.  For  tho'  they  that  partake  of  the  Flefh 
and  Blood  of  Chrift,  cannot  but  remember  him  *,  yet 
the  Lord,  and  his  Death,  may  be  remembred  ( as 
none  can  deny)  where  his  Flefh  and  Blood  is  not 
truly  partaken  of  So  that  fince  the  very  parti- 
cular and  exprefs  Ceremony  may  be  witnefTed  (to 
wit,  the  remembrance  of  the  Lord's  Death  )  and 
yet  the  Flefh  and  Blood  of  Chrift  not  partaken 
of,  it  cannot  have  had  any  neceflary  Relation  to 
it}  elfe  the  partaking  thereof  would  have  been 
the  end  of  it,  and  could  not  have  been  attained 
without  this  Participation.  But  on  the  contrary, 
we  may  well  infer  hence,  that  fince  the  poiitive 
End  of  this  Ceremony,  is  not  the  partaking  of  the 
Flefh  and  Blood  of  Chrift,  and  that  whoever  par- 
takes of  the  Flefh  and  Blood  of  Chrift,  cannot 
but  remember  him  ;  that  therefore  fuch  need  not 
this  Ceremony  to  put  them  in  remembrance  of 
him. 
Objeft.  But  if  it  be  faid,  That  Jefus  Chrift  calls  the  Bread, 
here,  his  Body  •,  and  the  Wine,  his  Blood  ^  therefore 
he  feems  to  have  had  a  fpecial  Relation  to  his  DiJ "ri- 
fles partaking  of  his  Flejh  and  Blood,  in  the  ufe  of 
this  thing, 
Anjui.  I  anfwer  \  His  calling  the  Bread  his  Body,  and 
the  Wine  his  Blood,  would  yet  infer  no  fuch  thing  5 
tho1  it  is  not  denied,  but  that  Jefus  Chrift,  in  all 
things  he  did,  yea,  and  from  the  ufe  of  all  natu- 
ral things,  took  occafion  to  raife  the  Minds  of  his 
T/^oman^ifciples  to  Spirituals.  Hence  from  the  Woman 
•f Samaria,  of  Samaria,  her  drawing  Water,  he  took  occafion 
John  4  14  t0  rell  her  of  that  living  Water,  which  zvhofo  drink- 
itb  of ,  Shall  never  tbjrjii  which  indeed  is  all  one 

with 


Of  the  Body  and  Blood  of  Chrifl.  461 


with  his  Blood,  here  fpoken  of:   Yet  it  will  not 
follow,  that  that  well  or  Water  had  any  neceflary  The  wen, 
Relation  to  the  living  Water,  or  the  living  Water  to  Ifcjgj* 
it,  0V.  So  Chrift  takes  occaiion,  from  the  Jews  foi-  andWine, 
lowing  him  for  the  Loaves,  to  tell  them  of  this  Spi  %$£** 
ritual  Bread  and  Flefh  of  his  Body,  which  was  more  frim™ 
neceflary  for  them  to  feed  upon  h  it  will  not  there-  ^S? 
fore  foliow,that  their  following  him  for  theLoaves,  Feeding." 
had  any  neceflary    Relation  thereunto.      So  alto 
Chrift  here,   being  at  Supper  with  his  Difciples, 
takes  occafion,  from  the  Bread  and  Wine  which  was 
before  them,  to  fignifie   unto  them,  That  as  that 
Bread,  which  he  brake  unto  them,  and  that  Wine, 
which  he  blelTed  and  gave  unto  them,  did  contri- 
bute to  the  preferving  and  nourifhing  of  their  Bo- 
dies *  fo  was  he  alfo  to  give  his  Body,  and  fhed  his 
Blood,  for  the  Salvation  of  their  Souls.    And  there- 
fore the  very  End  propofed  in  this  Ceremony,  to 
thofe  that  obferve  it,   is,  to  be  a  Memorial  oj  his- 
Death 

But  if  it  be  faid,  That  the  Apoflle,  1  Cor.  10.  16. 
calls  the  Bread  which  he  brake ',  the  Communion  of  the 
Body  of  Cbrift,  and  the  Cup,  the  Communion  of  bit 
Blood. 

I  do  molt  willingly  fubferibe  unto  it;  but  do 
deny,  that  this  is  understood  of  the  outward  Bread, 
neither  can  it  be  evinced ^  but  the  contrary  is  ma- 
nifeft  from  the  Context :  For  the  Apoltle  in  this 
Chapter  fpeaks  not  one  word  of  that  Ceremony. 
For  having  in  the  beginning  of  it  (hewn  them, 
how  the  Jews  of  Old  were  made  Partakers  of  the 
Spiritual  Food  and  Water,  which  wasCftr/tf,  and  how 
feveral  of  them,  through  Difobedience  and  Idolatry, 
fell  from  that  good  Condition,  he  exhorts  them, 
by  the  Example  of  thofe  Jews,  whom  Cicd  deltroy- 
ed  of  Old,  to  flee  thofe  Evils*  (hewing  them,  that 
they,  to  wit,  the  Corinthians,  are  I  ike  wife  partakers 
of  the  Body  and  Blood  of  Chrifl  \  of  which  Commu- 
nion they  would  tob  themfelves,  if  they  did  EviU 

aufe 


462  PROPOSITION     XIII. 


becaufe  they  could,  not  drink  of  the  Cup  cf  the  Lord \ 
and  the  Cup  oj  Devils  $  and  partake  of  the  Lord  s  Table ', 
and  the  Table  of  Devils,  verf.  21.  Which  fhews,  that 
he  underfrands  not  here,  the  ufing  of  outward  Bread 
rheuick-    and  Wine-,  becaufe  thofe  that  do  drink  the  Cup  of 
wdejtmaj    Devils,  and  eat  of  the  Table  of  Devils*,  yea,  the 
\rtwlwt     vvickedeft  of  Men,  may  partake  of  the  outward 
Bn  id  and  Bread  and  outward  Wine.    For  there  the  Apoftle 
!       '       calls  the  Bread  One,  verf.  17.  and  he  faith,  We  being 
many,  arc  one  Bread,  and  one  Body  $  jor  we  are  all 
partakers  of  that  One  Bread.    Now  if  the  Bread  be 
One,  it  cannot  be  the  outward,  or  the  inward  would 
be  excluded  \   whereas   it    cannot  be   denied,  but 
that  it's  the  partaking  of  the  inward  Bread,  and 
not  the  outward,  that  makes  the  Saints  truly  One 
Body,  and  One  Bread.     And  whereas  they  fay,  that 
the  One  Bread  here,  comprehendeth  both  the  out- 
ward and  inward,  by  vertue  of  the  Sacramental  Uni- 
on \  that    indeed  is  to  affirm,  but  not  to  prove.     As 
rteSacra-  f°r   that^^m,  of  a  Sacr  anient  alUnion,  I  find  not 
mental u-  fUch  a  thing  in  all  the  Scripture,  efpecially  in  the 
tlrdeTa    New  Teitament  *  nor  is  there  any  thing  can  give  a 
figment,    rife  for  fuch  a  thing  in  this   Chapter-,   where  the 
Apoltle,  as  is  above  obferved,   is  not  at  all  treat- 
ing of  that  Ceremony  \  but  only  from  the  Excellency 
of  that  Priviledge,  which    the  Corinthians  had,  as 
believing  Chriftians,  to  partake  af  the  Flejb  and  Blood 
of  Cbrifl,  dehorts  them  from  Idolatry,  and  partaking 
of  the   Sacrifices  offered  to  Idols,  lb  as  thereby  to 
offend  or  hurt  their  weak  Brethren. 
Oojeft.       But  that  which  they  molt  of  all  Cry  out  for  in 
this   matter,  and  are  always  noifing,  is  from  »  G/% 
1 1 .  where  the  Apoftle  is  particularly  treating  of  this 
matter  ^  and  therefore  from  fome  words  here,  they 
have  the  greatett  Appearance  of  Truth  for  their 
AlTenion  :  As  verf.  27.  where   he  calls  the  Cup,  the 
Cup  of  the  Lord,  and  faith,  That  they  voho  eat  of  it, 
arddrink  it  unworthily,  arc  guilty  of  the  Body  &  Brood 
oj   the  Lord,  and  verf.  26,  hat  and  drink  their  own 

Damnation  t 


Oj  the  Body  and  Blood  of  Chrift.  463 

I)amnatlon\  Intimating  hence,  that  this  hath  an 
immediate  or  neceffary  Relation  to  the  Body,  Flefh 
and  Blood  of  Chrift.  Anfi^ 

Tho'  this  at  firft  view  may  catch  the  unwary 
Reader,  yet  being  well  confidered,  it  doth  no  ways 
evince  the  matter  in  Controveriie.  And  for  the 
Corinthians  being  in  the  ufe  of  this  Certmony,  why 
they  were  fo,  and  how  that  obliges  not  Chriltians 
now  to  the  fame,  fhall  be  fpoken  of  hereafter :  It 
fuffices  at  this  time  to  confider,  that  they  were  in 
the  ufe  of  it.  Secondly,  That  in  the  ufe  of  it  they 
were  guilty  of,  and  committed  divers  Abufes. 
Thirdly,  That  the  Apoftle  here  is  giving  them 
Directions  how  they  may  do  it  aright,  in  (hew- 
ing them  the  light  and  proper  Ufe  and  End 
of  it. 

Thefe  things  being  premifed,  let  it  be  obferved, 
that  the  very  expreis  and  particular  ufe  of  it,  ac- 
cording to  the  Apoftle*,  is  to  fhew  forth  the  Lord's 
Death,  &c.  But  to  fhew  forth  the  Lord's  Death,  and 
partake  of  the  Flefh  and  Blood  oj  Giritt,  are  dif- 
ferent things.  He  faith  not,  As  ojten  a* ye  cat  this 
Bread,  and  drink  this  Cup,  ye  partake  of  the  Body 
and  Blood  of  ChriR  ^  but,  ye  fl?ew  jorth  the  Lord's 
Death.  So  I  acknowledge,  that  this  Ceremony,  by 
thofe  that  praftife  it,  hath  an  Immediate  Relation 
to  the  outward  Body,  and  Death  of  Chrift,  upon  the 
Crofs,  as  being  properly  a  Memorial  pfitjbutil 
doth  not  thence  follow,  that  it  hath  any  Inward 
or  Immediate  Relation  to  Believers  communicating  or 
partaking  oj  the f pint ual  Body  and  Blood  oj  ChrcB  h  or 
that  fp: ritual  Supper,  fpoken  of  Rev.  3.  20.  For  tho* 
in  a  general  way,  as  every  religious  A&ion,  in 
fome  refpeQ,  hath  a  common  Relation  to  the  fpi- 
'rituai  Communion  of  the  Sain's  with  Gcd  3  io  we 
fhall  not  deny  but  this  hath  a  Relation,  as  others. 
Now  for  his  calling  the  Cup,  the  Cup  of  the  Lord, 
and  faying,  They  are  guilty  of  the  B.dy  and  Blood  of 
Cbritt,  and  cut  their  own  Damnation,  In  not  djfterning 
'    '  ic 


> 


4*4  PROPOSITION     XIII. 

the  Lord's  Body,  &c.  I  anfwer,  That  this  infers  no 
more  neceffary  Relation,  than  any  other  religious 
A&  j  and  amounts  to  no  more  than  this,  That  fince 
the  Corinthians  were  in  the  ufe  of  this  Ceremony,  and 
chrW'sAfifo  performed  it  as  a  religious  AQ,  they  ought  to 
wil^LZ  do  u  worthily,  or  elfe  they  fliould  bring  Condem- 
•Uigns  nation  upon  themfelves.  Now  this  will  not  more 
«**«.  infer  tne.  thing  fo  pra&ifed  by  them,  to  be  a  ne- 
ceffary religious  A8:,  obligatory  upon  others,  than 
when  Rom.  14.  6.  the  Apoltle  faith,  He  that  regard- 
eth  the  diy,  regardeth  it  unto  the  Lord ;  it  can  be 
thence  inferred,  that  the  days,  that  fome  efteemed 
and  obferved,  did  lay  an  Obligation  upon  others 
to  do  the  fame.  But  yet,  as  he  that  efteemed  a 
day,  and  placed  Confcience  in  keeping  it,  was  to 
regard  it  to  the  Lord  -,  and  fo  it  was  to  him,  in  fo  far 
as  he  dedicated  it  unto  the  Lord,  the  Lord's  Day  h 
he  was  to  do  it  worthily,  and  if  he  did  iT*unwor- 
thiiy,  he  would  be  guihy  of  the  Lord's  Day,  and 
fo  keep  it  to  his  own  Damnation  :  So  alfo,  fuch. 
as  obferve  this  Ceremony  of  Bread  and  Wine,  ir  is 
to  them  the  Bread  of  the  Lord,  and  the  Cup  of  the 
Lord,  becaufe  they  ufe  it  as  a  religious  Ad  ^  and 
Forafmuch  as  their  end  therein  is  to  fhew  forth  the 
Lord's  Death,  and  remember  his  Body  that  was  Cru- 
cified for  them,  and  his  Blood  that  was  Shed  for 
them.  If,  notwithftanding  they  believe  it  is  their 
Duty  to  do  it,  and  make  it  a  matter  of  Confci- 
ence to  forbear,  if  they  do  it  without  that  due 
Preparation  and  Examination  which  every  religi- 
ous Aft  ought  to  be  performed  in  ^  then,  inftead 
of  truly  remembring  the  Lord's  Death,  and  his 
Body,  and  his  Blood,  they  render  themfelves  guilty 
of  it,  as  being  in  one  Spirit  with  thofe  that  cru- 

77-eP'ari-  c;^C(*  h*m'  anc*  ^leci  kis  Blood,  tho'  pretending 
faxvrilty  vvirn  thankfgiving  and  joy  to  remember  ir.  Thus 
•ftkeHiaU  the  Scribes  and  Pharifees  of  old,  tho'  in  Memory  of 
pteia  fJ"  the  Prophets  they  garnifhed  their  Sepulchres  5  yet 
are  laid  by   Chriit  to  hz  guilty  of  their  Blood,     And 

that 


Of  the  Body  and  Blood  of  Cbnft.  465 


that  no  more  can  be  hence  inferred,  appears  from 
another  Saying  of  the  fame  Apoftle,  Rom.  14.  25. 
He  that  doubtetb  is  damned,  if  be  eat,  &c.  Where  he, 
fpeaking  ofthofe  that  judged  it  unlawful  to  eat 
Flefh,  £7V.  faith,  Jf  they  eat  doubting,  they  eat  their 
own  Damnation.  Now  it  is  manifeit  from  all  this, 
that  either  the  doing  or  forbearing  of  this,  was  to 
another,  that  placeth  no  Confcience  in  it,  of  no 
moment.  So,  I  fay,  he  that  eateth  that,  which  in 
his  Confcience  he  is  perfwaded  is  not  lawful  for 
him  to  eat,  doth  eat  his  own  Damnation  :  So  he 
alfo,  that  placeth  Confcience  in  eating  Bread  and 
Wine,  as  a  Religious  Aft,  if  he  do  it  unprepared, 
and  without  that  due  Refpefr,  wherein  fuch  Acts 
fhould  be  gone  about,  he  eatetb  and  drinketb  bis  own 
Damnation,  not  difcerning  the  Lord's  Body,  i.  e.  not 
minding  what  he  doth,  to  wit,  w'itb  afpeeialRefpeft 
to  tbe  Lord,  and  by  way  of  J fecial  Commemoration  oft 
the  Deatb  of  Cbritt. 

§.  VI.  I  having  now  fufficiently  (hewn,  what  the 
true  Communion  of  the  Body  and  Blood  of  Chrilt 
is,  how  it  is  partaken  of,  and  how  it  has  no  ne-  -  ■ 

celTary  Relation   to  that  Ceremony  of  Bread  and 
Wine,   ufed  by  Chrift  with  his  Difciples  -,   it  is  tit      II. 
now  to  confider  the  Nature  and  ConjYitut'wn  of  that  |j;  ■'"(,'*' , 
Ceremony,  (for  as  to  the  proper  Vfe  of  it,  we  have  monyt** 
had  occafion  to   fpeak  before)  whether  it   be  *j£if?Pth§ 
itanding  Ordinance  in  the  Church  of  Chrilt,  obliga-  NewCoye- 
tory  upon  all  :    Or  indeed,  whether  it  be  any  ne-  j 
ceifary  Part  of  the  Worlhip  of  the  New  Coveinnt-     * 
Difpenfation,  or  hath  any  better  or  more  binding 
Foundation,    than    feveral  other  Ceremonies,   ap- 
pointed and  prattifed  about  the  fame  time,  which 
the  moft  of  our  Oppofers  acknowledge  to  be  ceafed, 
and  now  no  ways  binding  upon   Chriltians.     We 
find  this  Ceremony  only  mentioned    in  Scripture  in 
four  Places,  to  wit,  Matthew,  Mark  and  Luke,  and 
by  Paul  to  the  Corinthians.     If  any  would  inter  any 
thing  from  the  frequency  of  the  mentioning  of  it, 
*  Hh 


i 


466  PROPOSITION     XIII. 


that  will  add  nothing  5  for   it   being  a  matter   of 

.  Fatt,    is   therefore   mentioned  by   the  Evangehfts  ; 

And   there   are  other   things,  lefs   memorable,  as 

\ "often,  yea  oftener  mentioned.     Matthew  and  Mark 

Luk/iJij?:  give  -  only,  an  account   of  the  matter  of  Fafif,  with- 

*fi£"'  oat  any 'Precept  to:dofo  afterwards  5  limply  de- 

•  daring,  that   Jefus  at  that  time  did  defire  them  to 

eat. of  the  Bread,  and  drink  of  the  Cup  :  To   which 

■Luke  adds    thefe  words,  This  do  in  remembrance  of 

me.     If  we  coniider   this  Action  of  Chrilt  with  his 

ApotUes,   there  will  appear  nothing  Angular  in  ir, 

for  a  Foundation  to  fuch  a  ftiange  SuperftruEture, 

as   many  in  their   Airy   Imaginations  have  fought 

to   build    upon  it  \  for  both  Matthew  and  Mark  ex- 

prefs  it  as  an  Act  done  by  him,  as  he  was  eating  : 

Ththn.tk-  Matthew  faith,  And  as  they  were  eating  •  and  Mark, 

Bead  am  ^n<^  as  ^V  ^l^eat->  Jefus  took' Bread,  &c.     Now 

aofingutar  this  Acl  was  no  lingular  Thing,  neither  any  folemn 

a'cMom    Inttitution  of  a  GofpelOrdinance,  becaufe  it  was  a 

among  the  conltant  Cultom  among  the  Jews,  as  Paulus  Riccius 

f*ws-        obferves  at  length  in  his  Celeftial  Agriculture  h  that 

P.  Riccius.  when  they  did  eat   the  Paffover,  the  Matter  of  the 

Family  did  take  Bread,  and  blefs  it,  and  breaking 

it,  gave  of  it  to  the.  reft  >;  and  Ukewife  taking  Wine, 

did  the   fame  :  So  that  there  can  nothing  further 

appear  in  this,  than  that  Jefus  Chrift,  whofullfilled  all 

Right  eoufnefs,  &  alfo  obferved  the  Jewifh  Feafts  and 

Cuftoms,  ufed   this  alfo  among  his  Difeiples  only, 

that,  as  in  molt  other  things,  he  laboured  to  draw 

their  Minds  to.a  further  things  fo,  in  the  ufeofthis, 

he  takes  occafion  to  put  them  in  mind  of  his  Death 

and   Sufferings,  which   were  fhortly  to  be,   which 

he  did  the  oftener   inculcate  unto  them,   for  that 

they   were  averfe  from  believing  it.    And   as  for 

What  it  is,  that  Exprellion  of  Luke,  Do  this  in  remembrance  of 

{nVumcm-mc '  *  n   W1^   amount   to   no   more,  than  being  the 

trance  of   laft  time  that  Chrilt  did  eat  with  his  Difeiples,  he 

c  H"'       defired   them,  that  in  their  Eating  and  Drinking 

they   might  have  regard  to  him,   and  by  the  re- 

rnembring 


Of  the  Body  and  Blood  of  Chuff .  467 


, 


memberingof  that  opportunity,  be  the  more  itirred 
up  to  follow  him  diligently  through  Sufferings  and 
Death,  &c.    But  what  Man  of  Reafon,  laying  aiide 
the  Prejudice  of  Education,   and  the  Influence  of 
Tradition,   will  fay  5  That  this  account  of  the  mat- 
ter of  Fatf,  given   by   Mattbew'zvA  Murk,  or  this 
Expreffion  of  Luke,   to  Do  that  In  Rememb, 
htm,  will  amount  to  theie  Confcquences,  which  1 
generality  ofChriftians  have  fought  to  draw  from 
it  5  as  calling   it,   Auguflijjimum   Eucbariit'u  Sacra* 
mention  venerabile  alt  arts  Sacrament  urn  -,  the  principal 
Seal  oj  the  Covenant  oj  Grace,  by  which  all  the  Benefits 
of  ChrifTs  Death  are  fealed  to  Belivers  %  and   fuch 
like  things-,  But  to  give  a  further  Evidence,  how 
thefe  Confeqences  have  not  any  bottom   from  the 
Practice   of  that   Ceremony,   nor  from  the  Words 
following,  Do  this,  &c.    Let  us  confider  another  of 
the  like  nature,  as  it  is  at  length  expreffed  by  John, 
c.  13.  v.  3,  4,  8,  13,  14,  15.  Jefusrifethfrrm  bupjcr, 
and  laid  afide  his  Garments,  and  took  a  Towel.anJ  gird' 
ed  him/iff:  After  that, he  pour eth  Water  into  aBaj 
and  began  to  wafh  the  Difciples  Feety  and  to  wipe  them 
with   the  Towel  wherewith  he  was  girded  \   Peter  jald 
unto  htm,  Thou  Jha/t  never  zvaJJ?  my  Feet  •   Jefus  an  [ 
fwered  him,  If  I  wafh  thee  not,  thou  haft  no  fart  0 
me.     So  after  he  had  wajhed  their  Feet, — be  /aid,  Kn  L'fer 

ye  what  I  have  done  to  you  ?  If  I  then,  your  Lord  and 
Matter,  have  wafted  your  Feet. ye  aljo  ought  to  vaajb   ne 
another  s   Feet:  For  I  have  given  you  an  Example,  tl 
ye  floould  do,  a*  1  have  done  to  you.     As  to  which,  let 
it  be  obferved,    that  John  relates  this  PafTage   to  Comp*red 
have  been  done  at  the  fame  time  with  the  other 
breaking   Bread;  both    being  done  the  night  oft! 
Paffover,  a  f  te r  Su  p pe r.     If  w  e  i  e g  1  rd  the  N  a  r  rati 
of  this,  and  the*Circumftances  attending  it,  it  was 
done  with  far  more  Solemnity  5  and  prefcrihed  Far 
more  Punctually  and  Particularly,  than  the  Former. 
It  is  faid  only,  As  he  teas  eating,  he  took  Bread  \  fo 
that  this  would  feem  to  be  but  an  occoftattal  bujinrj 

11  h  2  iiac 


4f  8  PROPOSITION     XIII. 

But  here,  be  rofe  up,  be  laid  by  bis  Garments,  be  girded 
limfeij,  he  poured  out  the  Water \  be  wjfhed  their  Feet, 
be  wiped  them  with  the  Towel :    He  did  this  to  all  of. 
them  5  which  are  Circumftances  furely  far  more 
'obiervable,  than   thofe  noted   in  the  other.    The 
former  was  a  Practice   common  among   the  Jews, 
ufed  by  all  Matters  of  Families,  upon  that  occafion j 
but  this,  as  to  the  manner,  and  Perfon  a&ing  it,  to 
wit)  for  the  Mailer  to  rife  up,  and   wafh   the  Feet 
of  his  Servants  and  Difciples,  was  more  fingular 
and   obfervable.    In    the  breaking  of  Bread,  and 
giving  of  Wine,  it   is  not  pleaded  by  our  Adver- 
iaries,  nor  yet  mentioned   in  the  Text,  that    he 
particularly  put  them   into  the  hands  of  all  j  but 
breaking  it,  and  blefllng  it,   gave  it   the   neareft, 
and  fo   they  from    hand  to  hand  :    But  here  it  is 
mentioned,  that  he   wafhed  not  the  Feet  of  one 
or  two,   but  of  many.     He  faith  not  in  the  former, 
that  if   they  do  not  eat  of  that  Bread,  and  drink  of  that 
Wine,  they  Jhall  be  prejudiced  by  it  5  but  here  he  faith 
expreily  to  Ftter,  that   if  be  wajlo  bim  not,  be  bath 
no  part  with  bim  5  which  being  fpoken  upon  Peter's 
refuting  to  let  him  wafh  his  Feet,  would  feem   to 
import  no  lefs,  than  not  the  Continuance  only,  but 
even  the  Neceility  of  this  Ceremony \     In  the  former 
he  faith,  as  it  were,  paiTmgly,Dtf  this  in  remembrance 
of  me  ^  but   here   he  fitteth  down  again,  he  deiires 
them   to  confider  what  he  hath  done,  tells  them 
fhefafb*  pofitively,  That  as  be  hath  done  to  them,  fo  ought 

Mothers  x^cy  t0  ^°  t0  one  anot^er  '•  And  yet  again  he  re- 
Wert,was  doubles  that  Precepr,  by  telling  them,  be  has  given 
lLxilliate  ^cm  an  Example,  that  they  Jlwuld  do  fo  likewife.  If 
we  refpeft  the  Nature  of  the  thing,  it  hath  as 
much  in  it,  as  either  Baptifm,  or  the  Breaking  of 
Bread  •,  feeing  it  is  an  outward  Element  of  a  clean- 
ing Nature,  applied  to  the  outward  Man,  by  the 
Command  and  the  Example  of  Chriit,  to  fignifie 
an  inward  Purifying.  I  would  willingly  propofe 
this  feiioufly  to" Men,  that  will  be  pleaied  to  make 

ufe 


Of  the  Body  and  Blood  of  Chrifi.  469 


life  of  that  Reafon  and  Underltanding  that  God 
hath  given  them,  and  not  be  impofed  upon,  nor 
abufed  by  the  Cujiom  or  tradition of  others*  Whe- 
ther ibis  Ceremony," if  vie  refpett  either  thj  Time  that  it 
was  appointed  en,  or  the  Circumfiancet  wherewith  it  was 
ferformed,  or  the  Command  enjoy  nmg  the  uje  oj  it,  hath 
not  as  much  to  recommend  it  for  a  ltanding  Ordinance 
of  the  Gofpel,  as  either  Water- Baprifm,  or  Bread  a/:i 
Wine,  or  any  other  of  that  kind?  I  wonder  then  what 
Reafon  the  Papilts  can  give,  why  they  have  not 
numbered  it  among  theirSacraments,  except  meerly 
Voluntas  Ecclefut  &  Traditio  Pat  rum. 

But  if  they  fay,  That  it  is  ufed  among  them,  in  that  Object. 
the  Pope,  and  fome  other  Perjons  among  them,  uje  to 
do  it  once  a  year  to  fome  poor  Pcoph. 

I  would  willingly  know,  what  Reafon  they  have,  Anfic. 
why  this  fhould  not  be  extended  to  All,  as  well  as 
that  of  the  Eucharifi,  ("as  they  term  it)  or  whence 
it  appeaas  from  the  Text,  that  \_D,o  this  in  remem- 
brance ofme^  fhould  be  interpreted,  that  the  Bread 
and  Wine  were  every  day  to  be  taken  by  all  Priefh, 
or   the  Bread  every  day,  or  every  week,  by   the 
People,   and  that   that  other  Command  of  Chriir, 
He  ought  to  do,  as  J  have  done  to  you,  &c.  is  only  to 
be  underltood  of  the  Pope,  or  fome  other  Peril  ns, 
to  be  done  only  to  a  few,  and  that   once  a  year  > 
Surely,   there  can   be  no    other  Reafon  for    this 
Difference  afligned  from  the  Text.      And    as    t0T,HrrPr_ 
Proteftants,  who  ufe    not  this  Ceremony  at  all,  it  fonts »/« 
they  will  but  open  their  Eyes,  they  may  ice    how  ;\  Vli  ir- 
that  by  Cuftom  and  Tradition  they  are  abufed   in  ci  Ret 
this  matter,  as  were  their  Fathers  in  divers  Popifli 
Traditions.     For  if  we  look  into   the  plain  Scrip- 
ture, what  can  be  thence  inferred  to  urge  the  one, 
which  may  not  be  likewife  pleaded  for  the  other  -, 
or  for  laying  afide  the  one,  which,  may  not  be  like- 
wife  faid  againft  the  continuance  of  the  other  >  It 
they  fay,   That  the  former,  of  wafting  the  Feet,  was 

11-  only  a  Ceremony,  what  have  trfey,  whence  they  can 
•      H  h  3  ft«* 


47o  PROPOSITION.     XIII. 


fhciv,  that  this  breaking  of  Bread  is  more  ?  If  they 
fay,  That  the  former  was  only  a  fign  of  Humility  and 
Furijying;  what  have  they  to  prove,  that  this  was 
more  ?  If  they  fay,  That  one  was  only  for  a  time,  and 
was  no  Evangelical  Ordinance-,  what  hath  this  to 
make  itfuch,  that  the  other  wanted?  Surely  there,. 
is  no  way  of  Reafon  to  evite  this:  Neither  can 
any  thing  be  aliedged,  that  the  one  fhould  ceafe, 
and  not  the  other }  or  the  one  continue,  and  not 
the  other  5  'but  the  meer  Opinion  of  the  Affirmers, 
which,  by  Cuftom,  Education  and  Tradition,  hath 
begotten  in  the  Hearts  of  People,  a  greater  Re- 
verence for,  and  Efteem  of  the  one,  than  the  other  5 
which,  if  it  had  fallen  out  to  be  as  much  recom- 
mended to  us  by  Tradition,  would  no  doubt  have 
been  as  tenacioufly  pleaded  for,  as  having  no  lefs 
Foundation  in  the  Scripture.  But  fince  the  former, 
to  wit,  the  voafhing  of  one  another's  Feet,  is  juftly  laid 
afide,  as  not  binding  upon  Chriftians  5  fo  ought  alfo 
the  other,  for  the  fame  Reafon. 
The  Break-  §.  VII.  But  I  if  range,  that  thofe  that  are  fo  cla- 
Bread  mt  morous  f°r  tn^s  Ceremony,  and  Hick  fo  much  to  it, 
■ufednovoin  take  liberty  to  difpence  with  the  manner  or  method 
the  fame    tj  at  Chrift  did  it  in^  fince  none,  that  ever  I  could 

manner,  as  \  4t*         ,  >  .„  '  i-r^ 

Chriftdid.  hear  of,  except  fome  Baptilrs,  who  now  do  it,  ule 
it  in  the  fame  way  that  he  did  it :  Chrift  did  it  at 
Supper,  while  they  were  eatings  but  the  Generality, 
of  Proteltants  do  it  in  the  Morning  only,  by  it  felf; 
What  Rule  walk  they  by  in  this  change  > 

Objcft.  If  it  be  faid,  Thefe  are  but  Circumftanc.es,  and  not 
the  Matter  ;  and  if  the  Matter  he  kept  to,  the  alteration 
of  Clrcumftanccs  is  but  of  fin  a  11  moment, 

Anfw.  What  if  it  fhould  be  faid,  the  whole  is  but  a 
CircumUance,  which  fell  out  at  that  time,  when 
Chrift  eat  the  PaiTover?  For  if  we  have  regard  to 
that,  which  alone  can  be  pleaded  for  an  inltitu- 
tion,  viz,  thefe  words,  Do  this  in  remembrance  of 
we-,  it  doth  as  properly  relate  to  the  Manner  as 
Matter.     For  what  may  or  can  they  evince  in 

Reafon, 


Of  the  Body  and  Blood  of  Cbrifl.  47! 


Reafon,  that  thefe  words,  Do  this,  only  fignifie, 
eat  Bread,  and  drink  Wine  •>  -but  it  is  no  matter 
when  ye  eat,  or  bow  ye  eat  it,  and  not  as  ye  have 
jeen  7iie  eat  it  at  Supper  with  you,  who  take  Bread,  and 
break  it,  and  give  it  you  ;  and  take  the  Cup,  and  blcjs 
it,  and  give  it  you  -,  fo  do  ye  likewife  £  And  feeing 
Chriit  makes  no  diftin£tion  in  thefe  words,  Do  this\ 
it  cannot  be  judged  in  Reafon,  but  to  relate  to  the 
whole  5  which  if  it  do,  all  thole  that  at  prefent  ufe 
this  Ceremony  among  Chriitians,  have  not  yet  obeyed 
thisPrecept,nor  fulfilled  thislnltitution,  for  all  their 
Clamours  concerning  it. 

If  it  be  faid,  That  the  Time  and  Manner  of  doing  it  Objccl. 
by  Cbrifl,  was  but  accidentally,  as  being  ajter  the  Jewilh 
PalTover,  which  was  at  Supper. 

Betides,    that    it    may  be  anfwered,   and  eaiily  Anfw. 
proved,  that  the  whole  was  accidental,  as  being  the 
Fratlice  of  a  fewifh  Ceremony,  as  is  above  obferved  •,  ™gofr*ak" 
May  it  not  the  fame  way  be  urged,  that  the  drink-  Bread ,WM 
ing  of  Wins  was  accidental,  as  being  the  natural  pro-  ciremclny; 
duel  of  that  Country  •,  and   fo  be  pleaded,  that  in 
thofe  Countries,  where  Wine  doth  not  grow,  as 
in  our   Nation  of  Scotland,  we  may  make  ufe  of 
Beer  or  Ale  in  the  ufe  of  this  Ceremony  -,  or  Bread 
made  of  other  Grain,  than  that  which  Chrili  ufed  i 
And   yet  would  not  our  Adverfaries  judge  this  an 
Abufe,    and  not  right  performing  of  this  Sacra- 
ment ?    Yea,  have  not  Scruples  of  this  kind  occa- 
iioned  no  little  Contention  among  the  Profeffors  of 
Chriftianity  •  What  great  Conteft  and  Strife  hath  ,,^t/,/" 
been  betwixt  the  Greek  and    Latin  Churches,  con-  Greek,**!* 
cerning  the   Bread  5  While   the   one   will  have  it  Chwhe* 
Unleavened  ;  reckoning,  becaufe  the  Jews  made  ufe  C'»{"*J£ 
of  Unleavened   Bread  in  the  Rijfover,   that  it  was^J^*^ 
fuch  kind  of  Bread   that  Chriit  did  break    to  Ms  leavened 
Difciples  •,  the  other  Leavened  :  Therefore  the  Lu-  ^^  r, 
tberansmakQufe  of  Unleavened  Bread,  the  Calvin ills 
of  Leavened.     And  this  Conrelt  was  ^0  hot,  when 
the  Reformation  was  beginning    at  Geneva,  that 
Hh  4  Calvin 


472 


PROPOSITION    XIII. 


Calvin  and  Farellus  were  forced  to  fly  for  it.    But 

P  do  not  Proteftants,  by  thefe  uncertainties,  open  a 

Door  to  Papilts,  for  their  excluding  the  People 

from  the  Cup  >  Will  not  (  Do  this )  inter  pofitively, 

that  they  fhould  do  in  the  fame  manner,  and  at  the 

fame  tin",  which  Chrift  did  it  -,  as  well  as  that  they 

(hould  ufe  the  Cup,  and  not  the  Bread  only  ?     Or 

what  Reafon  have  they  to  difpence  with  the  one 

more  than  the  Papilts  have  to  do  with  the  other? 

O    what    ftrange   Abfurdities  and  Inconveniencies 

have  Chriltians  brought  upon  themfelves,  by  fuper- 

Ititioufly  adhering  to  thisCeremony/   Out  of  which 

Difficulties,  it  is  impoflible  for  them  to  extricate 

themfelves,    but  by  laying  it  afide,  as  they   have 

Juk^y  done  otners  of  the  Hfo  nature.    For  befides  what 

hread,  do  is   above    mentioned,  I  would  gladly  know  how, 

**<£  *»f  from  tbe  words,  they  c*n  be  certainly   refolved, 

?i!eL*iij  that  thefe  words,  (  Do  this  )  muft  be  underftood  to 

muftute   tjie   Clerey,   Take,   blefs,  and  break  this  Bread,  and 

Add   cat.  .  .  OJ  \  i  i        T      •  i         rr>    7  a 

not  Mefs  it  give  it  to  others  •,  but  to  the  Laity  only,  Take  ana 
eat,  but  do  not  blefs,  &c, 

Objeft.       If  it  be  h\d,Tbat  the  Clergy  were  only  prefent. 

Anfw.  Then  will  not  that  open  a  Door  for  the  Popifh 
Argument  againft  the  Administration  oj  the  Cup  to  the 
People  i  Or  may  not  another  from  thence  as  eafily 
infer,  That  the  Clergy  only  ought  to  partake  of  this  Ce- 
remony ^  becaufe  they  were  the  Apoities  only  then 
prefent,  to  whom  it  was  faid,  Do  this  I  But  if  this 
{Do  this)  be  extended  to  All,  how  comes  it  All  have 
not  liberty  to  obey  it,  in  both  blejfing,  breaking,  and 
diflrlbutlng,  as  well  as  taking  and  eating  ?    Befides 

„ ',  n  all  thefe,  even  the  Calvinian  Protectants  of  Great 
the  Bruian,   could  never  yet  accord  among  themielves 

fji™er.0f  about  the  manner  oj  taking  it,  \vhetherjfr//>£,  Uand- 

Crtoihom  ing,  ox  kneeling  .  whether  it  fhouid  be  given  to  the 

ivpyeit.  fick9  and  tnofe  tnat  are  reafy  t0  &\t^  or  n0t  ?   Which 

Controverfies,  tho'  they  may   be  efteemed  of  fmall 
moment,  yet  have  greatly  Contributed,  with  other 

things,  to  bs   the  occafio.n  not,  only  of  much  Cpn* 


Of  the  Body  and  Blood  of  Chnft.  473 

tention  5  but  alio  of  Blood-fhed  and  Devaluation  :  So 
that  in  this  laft  refpecT:,  the  Prelatick  Ca/vtmjh  have 
termed  the  Presbyterians  Schifmatical  and  Pertina- 
cious, and  they  them  again,  Superititious,  Idola- 
trous, and  Papiftical.     Who  then,  that  will  open 
their  Eyes,  but  may  fee,  that  the  Devil  hath  liir- 
ied   up  this  Contention  and  Zeal,   to  bufie  Men 
about  things  of  J 'mall  moment,   that  greater  matters 
may  be  negleSed\  while  he  keeps  them  in  fuch  a- 
do  about  this  Ceremony  •,  while  they  lay  afide  others 
of  the  like  nature,'  as  pofitixely  Commanded,   and  as 
punctually  Pratfifed;   and  from   the  Obfervation  of 
which,  half  fo  many  Difficulties  will  not  follow? 
§.  VII.    How  then  ?    Have  we  not  reafon,   not 
finding  the  nature  of  this  Pra&ife  to  be   obliga- 
tory upon  us,  more  than  thofe  other  our  Adver- 
faries  have   laid  aiide,  to  avoid   this  Confufion  5 
fince   thofe  that  ufe  it,  can   never  agree,  neither 
concerning  the  Nature,  Efficacy,  nor  Manner  of  do- 
ing it  ?    And  this  proceeds,  becaufe  they  take  it  not 
plainly,  as  it  lies  in  the  Scripture  5    but  have  fo 
much  intermixed  their  own  Inventions.    For  would 
they  take  it,  as  it  lies,   it  would  import  no  more? 
than  that  Jefits  Chriji,  at  that  time,  did  thereby  fignifis 
unto  them,  that  his  Body  and  Blood  was  to  be  offered. 
for  them  •,  and  defired   them,  that  whenfoever  they 
did  Eat  or  Drink,   they  might  do   it  in  Remembrance 
of  him,  or  with  a  Regard  to  him,  whofe  Blood  was  fled 
for  them.  Now  that  the  Primitive  Church,  gathered 
immediately  after  his  Afcenfion,  did  fo  underitand 
it,  doth  appear  from  their  Ufe  and  Pra£tife,  if  we 
admit  thofe  places  of  the  Atts,   where  breaking  of  By  breaJfA 
Bread  is  fpoken  of,  to  have  relation  hereto  ;  which  lag  of 
as  our  Adverfaries  do,  fo  we  (hall  willingly  agree  ^a^//?<,> 
to:    As  firft,  Acts  2.42.    And  they  continued fled'  thinpim 
fattly  in  the  Apoflles  Doflrinc,  and  Fcllowfh'tp,  and  in  ^SSm. 
breaking  of  Bread,  &c.  This   cannot  be  underftood  in*  tbt 
efany  other,  tha?  of  their  ordinary  Eatings  for IorJ- 
:-.  as 


i 


474  PROPOSITION    XIII. 

as  nothing  elfe  appears  from  trie  Text,  fo  the  Con- 
text makes  it  plain  *  for  they  had  all  things  in 
common :  And  therefore  it  is  faid,  verf  46,  And 
they  continuing  dally  with  one  accord  in  the  'Temple, 
and  breaking  Bread  from  houfe  to  houfe,  did  eat  their 
meat  with  glainefs  and  Jingle nefs  of  heart.  Who 
will  not  wilfully  clofe  their  Eyes,  may  fee  here, 
that  their  Breaking  being  joyned  with  their  Eating, 
fhews,  that  nothing  elfe  is  here  expreffed,  but 
that  having  all  things  in  common,  and  fo  conti- 
nuing together,  they  alfo  did  break  their  Bread 
and  eat  their  Meat  together :  In  doing  whereof,  I 
ih ill  not  doubt,  but  they  remembred  the  Lord; 
to  follow  whom  they  had,  with  fo  much  Zeal  and 
Resignation,  betaken  themfelves.  This  is  further 
rnanifeft  from  Atts  6. 2.  For  the  Apoftles,  having  the 
care  and  diftribution  of  that  Money,  which  the 
Believers,  having  fold  their  PofTeffions,  gave  unto 
them,  and  finding  themfelves  over-charged  w  ith  that 
^ppolmed  Burthen,  appointed  Deacons  for  that  bufinefs,  that 
fotferVing  they  might  give  themfelves  continually  to  Grayer, 
and  to  the  Minijiry  of 'the  Word^  not  leaving  that, 
to  ferve  Tables.  This  cannot  be  Meant  of  any 
Sacramental  Eating,orReligiousA&  of  Worfhip-,  fee- 
ing our  Adverfaries  make  the  diftributing  of  that, 
the  proper  Aft  of  Minifters,  not  of  Deacons:  And 
yet  there  can  be  noReafonaliedged,  that  that  Break- 
ing of  Bread,  which  they  are  faid  to  have  continued, 
in,  and  to  have  done  from  houfe  to  Houfe,  was  other 
than  thofe  Tables  that  the  Apoftles  ferved  •,  but 
here  gave  over,  as  finding  themfelves  overcharged 
with  it.  Now  as  the  Increafe  of  the  Difciples  did 
incapacitate  the  Apoftles  any  more  to  manage  this-, 
fo  it  would  feem,  their  further  increafe  and  dif- 
perfing  in  divers  places,  hindred  the  continuance 
of  that  practice  of  having  things  in  common :  But 
notwttanding,  fo  far  at  lealt  to  remember  or 
continue  that  ancient  Cummunity,  they  did  at  cer- 
tain times  come  together,  and   break  Bread  toge- 

gether, 


*t  iabki 


0}  the  Body  and  Blood  of  Chriji.  475 


ther.     Hence  it  is  faid,  Atts  20.  7.  that  Paul  com- 
ing to  Troas,  And  upon  thejirft  Day  of  the  Week,  voben  ^Ti  »as> 
tbeDifciples  came  together  to  break  Breadfzul  preach-  %^r 
ed  unto  them,  ready  to  depart  on  the  morrow,  and  con-  t\u  mm- 
tinued  his  Speech  until  Midnight :  Here  is  no  mention  ni*]n% 
made  of  any  Sacramental  Eating;  but  only,  that  Paul 
took  occafion  from  their  being  together,   to  preach 
unto  them.    And  it  feems,  it  was  a  Supper  they  in- 
tended (  not  a  Morning-bit  of  Bread,  and  Sup  of 
Wine^  )    elfe    its  not  very   probable,   that  Paul 
would  from  the  Morning  have  preached  until  Mid- 
night.   But  the  11//;  verfe  puts  the  matter  out  of 
difpute,  which  is  thus,   When  ha  therefore  was  come 
tip  again,  and  bad  broken  bread,  and  caten^  and  talked 
a  long  while,  even  till  break  of  dy,fo  be  departed.  This 
fhews,  that  the  Breaking  of  Bread  was  deferred  till 
that  time  ;  for  thefe  Words,  [  and  when  he  had  broken 
bread,  and  eaten,  ]  do  (hew,   that   it  had  a  Relation 
to  the  Breaking  of  Bread   before-mentioned,  and 
that  that  was  the  Time  he  did  it.     Secondly,  Thefe 
Words  joined  together,  [_  and  when  be  had  broken 
bread,  and  eaten,  and  talked]  (hew,   it  was  no  Re- 
ligious  Aft  of  Worfhip,   but   only  an  Eating  for  hey  orJy 
Bodily  Refrefhment,  for  which  the  Chriftians  ufed  diief.fw 
to  meet  together  lome  time:  And  doing  it  in  God's  tbciMyL. 
Fear,  and  Singlenefs  of  Heart,  doth  notwithftanding 
difference  it  from  the  Eating  or  Feafting  of  Profane  By  fame 
Perfons.    And  this  by  fome  is  called  a  LoveFeaft,  cSlhd¥a~ 
or  a  being  together,  not  meerly  to  feed  their  Bel-   ov 
lies,  or  for  outward  Ends;   but  to  take  thence  oc- 
cafion to  eat  and  drink  together,   in  the  Dread  and 
Prefence  of  the  Lord,  as  his  People  ;  which  Cultom 
we  fhall  not  condemn.    But  let  it  be  obferved,  that 
in  all  the  A£ts  there  is  no  other,  nor  further  men- 
tion of  this  matter.     But  if  that  Ceremony  had  been 
fome  folemn  Sacrifice,  as  fome  will  have  it,  or  fuch 
a  fpecial  Sacrament,  as  others  plead  it  to  be;  it  is 
itrange,  that  that  Hiltory,  that  in  many  leiTer  things 
gives  a  particular  Adcount  of  the  Chriftians  Beha- 
viour, 


476  PROPOSITION     XIIL 


viour,  fhould   have  been  fo  filent  in  the  matter: 
Only   we  find,  that   they  ufed  fometimes  to  meet 
TbeChri-  together  to  break  Bread,  and  eat.    Now  as  the 
z^nlyJe-  Primitive  Chriltians  began  by  degrees  to  depart  from 
greestode-  that  Primitive  Purity  and  Simplicity,  fo  alfo  to  ac- 
UePrTmi-  cumulate  Superfluous  Traditions,  and  vitiate  the 
imP«rirjf.  innocent  JPr^ftices  of  their  Predeceflbrs,  by  the  in- 
termixing either  of  Jewifh  or  Heathenifh  Rites -,  fo 
alfo  in  the  Ufe  of  this,  very  early  Abufes  began  to 
creep  in  among  Chriltians,  fo  that  it  was  needful 
for  the  Apoftle  Paul  to  Reform  them,  and  Reprove 
iCor.  11.17  them  therefore,  as  he  doth  at  large,  1  Cor,  11.  from 

SEsuSS  verf-  *7-  t0  the  end:   Which  place  we  (hall  parti- 
of  the  Lord  cularly  examine,  becaufe  our  Adverfaries  lay  the 
tefUintl  chief  Strefs  of  their  matter  upon  it  ^  and  we  fhali  fee 
whether  it  will  infer  any  more,  than  we  have  above 
granted.    Fir/?,  Becaufe  they  were  apt  to  ufe  that 
Practice  in  a  Superfluous  Mind,   beyond  the  true 
Ufe  of  it,  as  to  make  of  ItfotAe  Myftical  Supper  of  the 
Lord,  he  tells  them  verf.  20.   That  their  coming  toge- 
ther into  one  place,  u  not  to  eat  the  Lord's  Supper  :   He 
faith  not,  This  is  not  the  right  manner  to  eat  •,  but,  This 
is  not  to  eat  the  Lord's  Supper  -,  becaufe  the  Supper  of  the 
Lord  is  Spiritual,  and  a  My  fiery.    Secondly,  He  blames 
them,  in  that  they  came  together  for  the  worfe,  and 
not  for  the  better  ^   the  Reafon  he  gives  of  this,  is, 
verf.  2  J.  For  in  eating  every  one  hath  taken  before  his  own 
Supper  -,  and  one  is  hungry \and  another  is  drunken  .-Here 
Why  the     it  is  plain,  that  the  Apoftle  condemnsthem  for  thar, 
cupomof  becaufe  t-^js  Cuftom  of  Supping  in  general  was  ufed 
common    among  Chriltians,  tor  to  increafe  their  Love,  and  as 
won**    a  Memorial  of  Chrilt's Supping  with  the  Difciples «, 
Cbn/itans.  that  they  fhould  have  fo  vitiated  it,  to  eat  it  apart, 
and  to  come  full,  who  had  abundance,  and  hungry, 
who  had  little  at  home}  whereby  the  very  Ufe  and 
End  of  this  Practice  was  loft  and  perverted :   and 
therefore  he  blames  them,  that  they  did  not  either 
cat  this;  in  common  at  home,  or  referve  their  eating 
till  they  came  ail  together  to  the  pubiick  AlTembly, 

This 


Of  the  Body  and  Blood  ofCbrift.  477 

This  appears  plainly  by  the  following  verfe  22. 
Have  ye  not  Houfes  to  eat  and  drink  in?  Or  defpife  ye 
the  Church  of  God,  and  fhame   them  that  have  not  ? 
Where  he  blames  them  for  their  irregular  Pra&ice 
herein,  in  that  they  defpifed  to  eat  orderly,  or  re- 
ferve  their  eating  to  the  publick  AiTembly  ^  and  fo 
fhaming  fueh,  as  not  having  Houfes,  nor  fulnefs  at 
home,  came  to  partake  of  the  common  Table  -,  who, 
being  hungry,  thereby  were  afhamed,  when  they 
obferved  others  come  thither  full   and  drunken. 
Thofe   that   without  Prejudice  will    look  to  the 
place,  will  fee  this  mult  have  been  the  cafe  among 
the  Corinthians:  For  fuppofing  the  Ufe  of  this  to 
have  been  then,  as  now  uled  either  by  Fapiffs,  Lu- 
therans, or  Calvlnifls,  it  is  hard  making  Senle  of  the 
Apoftle's  words,  or  indeed  to  conceive,  what   was 
the  Abufe    the  Corinthians  committed  in  this  thing. 
Having  thus  obferved  what  the  Apoftle  faid  above,  The  R. »   . 
becaufe  this  Cultom  of  Eating  and  Drinking  together  that  cuf- 
fome  time,  had  its  rife  from  Chrift's  Aft  with  the'07"* 
Apoftles,  the  Night   he  was  betrayed  >,  therefore 
the  Apoftle   proceeds,    verf.  23.  to  give  them  an 
account  of  that :  For  J  have  received  of  the  Lord,  that 
which  aljo  I  delivered  unto  you,  that  the  Lord  JeJ us,  the 
fame  night  In  which  he  was  betrayed,  took  Bread,  &c. 
Thofe   that   underftand   the  difference   betwixt  a 
Narration  of  a  thing,   and   a    Command,  cannot  but 
fee,  if  they  will,  that  there  is  no  Command  in  this 
place,  but  only  an  Account   of  matter  of  Fail  -,  he 
faith  not,  I  received  of  the  Lord,  that  at  he  took  Bread, 
fo  I  do  command  it  to  you  to  do  fo  likevsife  •,  there  is 
nothing  like  this  in  the  place  :  Yea,  on  the  contra- 
ry, verf  25.  where  he  repeats  Chriit's  Imperative 
Words  to  his  Apoftles,  he  placeth  them  fo  as  they 
import  no  Command  j  This  do  ye,  a*  ojt  ay  ye  drink 
it,  in  remembrance  of  me  :  And  then  he  adds,  boras  ™^ 
often  as  ye  eat  this  Bread,  and  drink  this  Cup,  ye  do  yens  n 
jfhew  the  Lord's  Death,  till  he  come  :  But  thefe  words  CV?££U 
{ai  often'}  import  no  more  a  Command^  than  to  C^y,  sw 

As. 


• 


478  PROPOSITION     XIII. 


As  often  as  thou  go  eft  to  Rome,y>£  the  Capitol,  will 
infer  a  Command  to  me  to  go  thither. 

Ob:e£l       ^ut  wnereas  tney  urSe  tlie  ^  words,  Ye  flew 
'  forth  the  Lord's  Death  till  he  come  -,   infinuating,  That 
this  imports  a  neceiTaryContinuance  of  //^/Ceremony, 
until  Cbr'tfi  Come  at  the  end  of  the  World  to  Judgment. 
Anfw.        I  aniwer;   They  take  two  of  the  chief  parts  of 
the  Controverfie  here  for  granted,  without  proof. 
Firft,  that  (as  often)  imports  a  Command,  the  con- 
trary whereof  is  fhewn  5  neither  will  they  ever  be 
c^ifsa°nuJ' able  to  prove  it.     Secondly,  That  this  Coming,  is 
inward      underliood  of  Chilli's  laji  Outward  Coming,  and  not 
Coming.    0f  ^IS  immr(i  and  spiritual,  that  remains   to  be 
proved:   Whereas  the  Apoftle  might   well  under- 
stand it  of  his  Inward  Coming  and  Appearance,  which 
perhaps  fome  of  thofe  Carnal  Corinthians,  thatufed 
to  come  drunken  together,   had  not   yet  known  ^ 
and  others,  being  weak  among  them,  and  inclina- 
ble to  dote  upon   Outwards,  this  might  have  been 
indulged  to  them  for  a  feafon,  and  even  ufed  by, 
thofe,  who   knew  Chriff's  Appearance   in   Spirit, 
(as  other  things  were,  of  which  we  (hall  fpeak 
hereafter)  efpecially  by  the  Apoflle,   who  became 
Weak  to  ihtWeak,  and  All  to  All,  that  he  might 
To  rcmtmSaveJome'     Now  thofe  weak  and  carnal  Corinthians 
^rChriiVs  might  be  permitted  the  ufe  of  this,  to  fliew  forth, 
heCom    or  remember  ChrilVs  Death,  till  he  come  to  arife 
toArife  in  In  them  5   for  tho'  fuch  need  thofe  outward  things 
the Heart.  t0  put  them  jn  m'm^  0f  Chrifts  Death,  yet  fuch  as 
are  dead  with  Chrift,   and  not   only  dead  with  Chriit, 
but  buried,  and  zKoarifen  with  him,  need  not  fuch 
Signs  to  remember  him  :  And  to  fuch  therefore  the 
Apolile  faith,  Col.  3.  1.  If  ye  then  be  rifen  with  Chrift, 
fcek  thofe  things  which  are  above,  where  Chrift  fit teth 
on  the  right  hand  of  God:  But  Bread  and  Wine  are 
not  thofe  things  that  are  above,  but  are  things  of 
the  Earth.     But  that  this  whole  matter  was  a  meer 
A&  of  Indulgence  and  Condefcention  of  the  Apoflle 
Paul,  to  the  weak  and  carnal  Corinthians,  appears 

yet 


Of  the  Body  and  Blood  oj  Cbrift.  479 


yet.  more  by  the  Syrlack  *  Copy,  which  verf.  17.  in 
his  entering  upon  this  matter,  hath  it  thus  5  In  that,  ^edti!lke- 
concerning  wbicb  I  am  about  to  command  you  )  or  in-  ttar0r££ 
firuB  you  )  1  commend  you  not,  becaufe  ye  have  hft\a}syffi~ 
gone  forward,  but  are  defcended  unto  that  wbicb  is  lefs,  AraVih  & 
(  or  of  lefs  Conference  :  )  Clearly    importing,  that  ^lefti* 
the  Apoftle  was  gtieved,   that  fuch  was  their  Con-  fame  way. 
ditiqn,  that  he  was  forced  to  give  them  Inltrufti- 
ons  concerning  thofe  outward  things  -,  and  doting 
upon  which,  they  (hew  they  were  not  gone  for-' 
ward  in  the  Life  of  Chriltianity,  but  rather  fticking 
in  beggarly  Elements.     And  therefore,  verfe  20.  the 
fame  Verfion.hath  it  thus,  When  then  ye  meet  together, 
ye  do  not  do  it,  as  it  Is  juft  ye  fhould  do  in  the  Day  of 
the  Lord,  ye  eat  and  drink  it :  Therefore  (hewing  to 
them,  that  to  meet  together  to  eat  and  drink  out- 
ward Bread  and  Wine,  was  not  the  Labour  and  Work 
of  that  Day  of  the  Lord.    But  fince  our  Adverfaries 
are  fo  Zealous  for  this  Ceremony,  becaufe  ufed  by  t)ie 
Church  of  Corinth,  ( tho5  with  how  little  ground,  is 
already  fhewn  )  how  come  they  to  pafs  over  far 
more  pofitive  Commands  of  the  Apoitles,  as  mat- 
ters of  no  Moment  ?    As  firft,  Ails  \  %.  29.  where  the 
Apoftles  peremptorily   command  the  Gentiles,  asTottb/?a'm 
that  which  was  the  Mind  of  the  Holy  Gholt,  To&™jhj»p 
ebjiain  from  things  ft angled,  and  from  Blood:    And     ***  ' 
fames  $.    14.    where    it  is   exprefly  Commanded,  The  Anoin~ 
That  the  Sick  be  anointed  with  Oyl  in  the  Name  oj  '&£  u';;/' 
the  Lord. 

If  they  fay,  Tbefe  voere  only  Temporary  things,  but  Obj\£L 
not  to  continue. 

What  have  they  more  to  fhew  for  this,  there  A nfiv. 
being  no  exprefs  Repeal  of  them  ? 

If  they  fay,  The  Repeal  is  implied,  beeauf  x\  ObjeEft 

file  faith,  IVe  ought  not  to  be  judged  in  Meats  and 
Drinks. 

I  admit  the  Anfaer  -,  but  how  can  it  be  exited  frcr 
militating  the  fame  way  againft  the  other  PiaQ 
Surely  not  at  all :  Nor  can  there  be  any  thing  ^ 


480  PROPOSITION    XIII. 

for  the  one,  more  than  for  the  other,  but  Cuftotn 

and  Tradition. 

Obj.  i.       As  for  that  of 'James,  they  fay,  There  followed  a 

Miracle  upon  it,  to  wit,  The  recovery  of  the  Sick\  But 

this  being  ceafeffofhould  the  Ceremony. 

Anfw.         Tho'  this  might  many  ways  be  anfwered,  to  wit,' 

That  Prayer  then  might  as  well  htforiorn,  to  which 

alfo  the  f living  of  the  Sick  is  there  afcribed :  Yet  I 

fuZ™ny. lhal1  accept  of  it,  becaufe  I  judge  indeed  that  Ce- 

cetf.us  '  remony  is  ceafed  5  only  methinks,  fince  our  Adver- 

THuinx.      faries>  an(i  tnat  rightly,  think  a  Ceremony  ought 

to  ceafe,  where  the  Vertue  fails,  they  ought  by  the 

TbusLayix*  fame  Rule,  to  forbear  the  laying  on  of  Hands,  in  imi- 

•«**««*  tation  0f  the  Apoftles,  fince  the  Gift  of  the  Holy 

Ghoft  doth  not  follow  upon  it. 

§.  IX.  But  fince  we  find,  that  feveral  Teftimonies 
of  Scripture  do  fufficienrly  fhew,  that  fuch  External 
Rites  are  no  neceffarypart  of  /feNew  Covenant-Difpen- 
fatton,  therefore  not  needful  now  to  continue,  however 
they  were  for  a  feafon  pra&ifed  of  old  j  Ifhall  irr- 
Itance  fome  few  of  them,  whereby  from  the  Nature 
of  the  thing,  as  well  as  thofe  Teftimonies,  it  may 

B^'o/Bread  aPPear>  tnat  l^Q  Ceremony  of  Bread  and  Wine  is 
andwLlu  ceafed,  as  well  as  thofe  other  things,  confeffed  by 
v*f*k  our  Adverfaries  to  be  fo.  The  firft  is  Rom.  14.  17. 
For  the  Kingdom  of  God  is  not  Meat  and  Drink,  but 
Right eouf nefs  and  Peace,  and  Joy  in  the  Holy  Ghefl  : 
Here  the  Apoftle  evidently  fhews,  that  the  King- 
dom of  God,  or  Gofpel  of  Chrift,  Itands  not  in  Meats 
and  Drinks,  and  fuch  like  things,  but  in  Righteouf- 
iiefs,^.  as  by  the  Context  doth  appear  5  where  he  is 
fpeaking  of  the  guilt  and  hazard  of  judging  one  ano- 
ther about  Mens  and  Drinks.  So  then,  if  the  King- 
dom of  God  ftand  not  in  them,  nor  the  Gofpel,  nor 
Work  of  Chrift,  then  the  eating  of  outward  Bread 
and  Wine  can  be  no  neceflary  part  of  the  Gofpei- 
Worfhip,  nor  any  perpetual  Ordinance  of  it.  Ano- 
ther is  yet  more  plain  of  the  fame  Apoftle,  Col.  2. 
16.  the  Apoftle  throughout  this  whole fecond  Chapter 

doth 


Of  the  Body  an i  Blood  of  Chrifl.  481 


doth  clearly  plead  for  us,  and  againft  the  Formality 
and  Superftition  of  our  Oppofers .  For  in  the  begin- 
ning he  holds  forth  the  great  Priviledges  Chrittians 
have  by  Chrilt,  who  are  come  indeed  to  the  Life 
of Chriltianity  5  and  therefore  he  defires  them,^//. 
6.  As  they  have  received  Chritt,fp  to  walk  in  him  •  and 
to   beware,  left   they  be  f polled  through  Philofpby  and 
vain  Deceit,   after  the  Rudiments^  or  Elements  of  the 
World, becaufe  that  in  Chrifl,  whom  they  have  received, 
is  all  Fu/nefs  :  And  that  they  are  circumeifed  with  the 
Circumcifion  made  without  hands  (  which  he  calls  the 
Circumcifion  of  Chrifl)  and  being  buried  with  him  ly 
Baptifm,  are  alfo  arifen  with  him  through  the  Faith  of 
the  Operation  of  God.     Here  alfo  they  did  partake  of 
the  true  Baptifm  ofChiilr-,  and  being  fuch  as  are 
arifen  with   him,  let  us  fee  whether  he  thinks  it 
needful,  they  mould  make  ufe  of  fuch  Meat  and 
Drink,asBread  and  Wine,to  put  them  in  remembrance 
ofChrilt's  Death -,  or  whether  they  ought  to  be  judg- 
ed that  they  did  it  not  5  ver.16.  Let  no  Man  therefore 
judge  you  in  Meat  and  brink  :  Is  not  Bread  and  Wine 
Meat  and  Drink  ?  But  why  ?  Which  are  a  Shadow  of 
things  to  come :  But  the  Body  is  of  Chrifl,  Then  fince 
our  Adversaries  confefs  that  their  Bread  and  Wine.^^ 
is  a  Sign  or  Shadow  $  therefore,  according  to  the  sign and 
Apoftles  Dottrine,  we  ou^ht  not  to  be  judged  in  s;^°£Lj 
the  Obfervation  of  it.    But  is  it  not  fit  for  thole  f;fJ,r 
that  are  dead  with  Chrifl,    to   be   fubjecl   to  fuch 
Ordinances?    See   what  he  faith,  verf.  22.  Where- 
fore, if  ye  be  dead  with  Chrift  from  the  Rudiments  of 
the  World,   why,  as  tbo'  living  in  the  World,  are  ye  fab'    .  ,„  f 
jell  to  Ordinances  .?     (Touch  not,  tafl  not,  handle  not :  doperijk 
Which  all  are  to  perfh  with  the  ufing  ) after  the  Com-  Z}£btb§ 
wiandments  and  Doifrmes  of  Men  :  What  can  be  more    /l"* 
plain?   If  this  ferve  not  to  take  away  the  Abfolute 
Necefluy  of  the  Ufe  of  Bread  and  Wine,  what  can 
it  ferve  to  take  away  ?    Sure  I  am,  the  Reafbn  here 
given  is  applicable  to  them,  which  all  do  perijh  with 
(he  ufing h  fince  Bread  and  Wine  perilheth  with  the 

1  j  uliiig, 


482  PROPOSITION     XIII. 


ufing,  as  much  as  other  things.  But  Further,  if 
'  the  Die  of  Water,  and  Bread  and  Wine,  were  that, 
wherein  the  very  Seal  of  the  New  Covenant  ftood, 
and  did  pertain  to  the  chief  Sacraments  of  the  Go- 
fpel  and  Evangelical  Ordinances  ffo  called,)  then 
would  not  the  Gospel  differ  from  the  Law,  or  be 
preferable  to  it.  Whereas  the  Apoftle  (hews  the 
_  difference,   Heb.  9.   10.  in  that  fuch   kind  of'Ob- 

*Js  LMeats  fervations  of  the  Jews  were  as  a  Sign  of  the  Go- 
and  Drinks  fpej?  for  that  they  Hood  only  in  Meats  and  Drinks, 
Oo/fet'  and  'divers  wajhmgs.  But  if  the  Gofpel- Worihip 
and  Service  ftand  in  the  fame,  where  is  the  dif- 
ference ? 
n,  -  „  If  it  be  faid,  Theje  under  the  Gofpel  have  a  Spiri- 
UbJect  tual  Signification. 

Anfw         S°  had  thofe  uuder  the  Law:  God  was  the  Au- 
J         thor  of  thofe,  as  well  as  Chrift  is  pretended  to  be 
Author  of  thefe.     But  doth    not   this  contending 
for  the  ufe  of  Water,  Bread  and  Wine,  as  neceffary 
partsof  the  Gofpel- Worfhip,  deftroy  the  Nature  of 
it,  as  if  the  Gofpel  were  a  Difpenfation  of  Shadows 
hasshl    and  not  of  the  Subftance?    Whereas  the  Apoftle, 
doy  the  jn  that  of  the  Coloffians  above-mentioned,  argues 
hlxrlstht  againft  the  ufe  of  thefe  things,  as  needful  to  thofe 
jubilance,  that  are  dead  and  arifen  with  Chrift,  becaufe  they 
are  but  Shadows.     And  fince,  through  the  whole 
Epiftle  to  the  Hebrews,   he  argues  wirh  the  Jews  to 
wean  them  from  their  Old  Worfhip,  for  this  Reafon, 
becaufe  it  wasTypica/z^  Figurative:  It  is  agreeable 
to  right  Reafon,  to  bring  them  to  another  of  the 
fame  nature?  What  ground  from  Scripture  or  Rea- 
fon can  our  Adverfaries  bring  us  to  evince,  that 
oneShadoworFigure  fhould  point  toanotherS^adow 
or  Figure,  and  not  to  the  Subftance  ?  And  yet  they 
make  the  Figure  of  Circumcifion  to  point  to  Water* 
Baptifm,  and  the  Pafchal  Lamb  to  Bread  and  Wine. 
But   was  it  ever  known,  that  one  Figure  was  the 
,  Antitype  of  the  other,  eipecially,  feeing  Proreltants 
make  not  thefe  their  Anti-types  to  have  any  more 

Venue 


Of  the  Body  and  Blood  of  drift.  483 


Venue  and  Efficacy,  than  the  Type  had  ?  For  fince 

as  they  fay,  and  that  truly,  That  their  Sacraments  Timr  s«- 

confer  not  Grace,  but  that  is  conferred  according  to  the  Z*?'nt' 

r*    •    t       JT    7       d  .  .1%  "  con] cr  nop 

Faith  of  the  Receiver  *  it  will  not  be  denied,  but  the  Grace. 
Faithful  among  the  Jews  received  alfo  Grace  in  the 
ufe  of  their  Figurative  Worfhip.  And  tho1  Papifts 
boaft,  that  their  Sacramenrs  confer  Grace  ex  opere 
operator  yet  Experience  abundantly  proveth  the 
contrary. 

§.  X.    But   fuppofing  the  Uk  oHVater-Baptifm,  oppoptf 
and  Bread  and  Wine,  to  have  been  in  the  Primitive  J£JJJ  * 
Church,  as   was  alfo  that  of  abflaining  from  things  $£thi\% 
ftrangled,  and  from  Bloody  the ufe  of Legal '  Purifica-  *aer*; 
tion,   Acts   21.23,24,  25.  and  anointing  of  the  Sick  from'9 
with  Oyl,  for  the  rcafons  and  grounds  before  men-  "!*tn'lJ.9 
tioned  :   Yet  it  remains  for  our  Adverfaries  to  (hew  UZ  utHyl 
us,  how  they  come  by  Power  or  Authority  to  ad-  lt  * 
minifter  them.    It  cannot  be  from  the  Letter  of  the 
Scripture,  elfe  they  behoved  alfo  to  do  thofe  other 
things,  which  the   Letter   declares   alfo  they  did, 
and  which  in  the  Letter   have  as  much  foundation. 
Then  their  Power  mull  be  derived  from  the  Apofl/es, 
either  mediately  or  immediately  ;  but  we  have  (hewn 
before,  in  the  Tenth  Proportion,  that  they  have  no 
mediate  Power,  becaufe  of  the  interruption  made  by 
the  ApoUa/ie  :  And  for   an  immediate  Power  cr  Com* 
mand  by  the  Spirit  of  God,  to  adminilter   thefe 
things,  none  of  our  Adverfaries  pretend  to  it.     We 
fcnow,  that  in  this,  as  in  other  things,  they  make  a 
Noifeof  the  conflantConfent  of  the  Church,  &ofChri-  Trtd:t;$n 
Uians  in  all  Ages:   But  as  Tradition  is  not  afufficient  mfufiti* 
ground  fbtFaisb,  fo  in  this  matter  efpecially  it  ought  ?*CJ3? 
to  have  but  fmall   weight,  for  that  in  this  point  of 
Ceremonies,  and fuperfitious   Obfervations,  the  Apo- 
ftafie  began  very  early  ^  as  may  appear  in  the  tpi- 
flies    of  Paul  to  the  Gahtians  and  Colffums.     And 
we  have  no  ground  to  imitate  them  in  thofe  things, 
whofe  Entrance    the  Apoltle  fo  much  iuihf\ood,  fo 
jfeeavily  regretted,  and  fo  (harply  reproved.'  But  if 

li  2  wt 


484  PROPOSITION    XIII. 


we  look  to  Antiquity i  we  find,  that  in  fuch  kind  of 
Obfervances  and  Traditions,  they  were  very  un- 
cerrain  and  changeable  -,  fo  that  neither  Proteftantz 
nor   Papifts   do  obferve  this  Ceremony  as  they  did, 

The  Supper  both  in  that  tne^  §aVe  *C  t0 >0U;7£  %*>  and  tO  little 

tbeygaye  Children  :  And  for  ought  can  be  learned,  the  Ufe 
novau  of  this,  and  Infant -Bapt  if m,  are  of  a  like  Age  ;  tho' 
children,  the  one  be  laid  afide  both  by  Papifts  and  Protectants  * 
and  the  other,  to  wit,  Baptifm  of  Infants  be  ftuck 
to.  And  we  have  fo  much  the  lefs  Reafon  to  lay 
weight  upon  Antiquity,  for  that,  if  we  confider 
their  profeffion  of  Religion,  efpecially  as  to  Wor- 
ship, the  Ceremonial  Part  of  it,  we  fhall  not 
find  any  Church  now,  whether  Popifh  or  Proteflant, 
who  differ  not  widely  from  them  in  many  things  * 
Dalteus.-  as  BaiLtus,  in  his  Treatife  concerning  the  Ufe  of  the 
Fathers,  well  obferveth  ,and  demonftrateth.  And 
why  they  (hould  obtrude  this  upon  .  us,  becaufe  of 
the  Ancients  Prallice,  which  they  themfeives  follow 
not,  or  why  we  may  not  reject  this,  as  well  as  they 
do  other  things,  no  lefs  zealoufly  pra&ifed  by  the 
Ancients,  no  fufficient  Reafon  can  be  alligned. 

I  fhall  not  neverthelefs  doubt,  but  many  whofe 
Underftandings   have   been    clouded  with  thefe  Ce- 
remonies have   notwithftanding,    by    the* Mercy  of 
God   had    fome  fecret  Senfe  of  the  My  fiery,  which 
they  could  not  clearly  underftand,  becaufe  it  was 
fealed  from  them,  by  their  flicking  to  fuch  outward 
things*  and  that  through  that  fecret  fenfe,  diving 
in  their  Comprehenfions,  they  run  themfeives  in- 
to thefe  Carnal  Apprehenfions,    as  imagining  the 
Subftance  of  the  Bread  was  changed,  or  that,    if 
the   Subftance  was   not  changed,   yet  the  Body  was 
there,    he.     And  indeed,  I  am  inclinable  very  fa- 
Calvin'*     vourably   to  judge   of  Calvin  in  this  particular,  in 
ingenuous  t|m   jie  jea|s  f0  ingenioufly  to  confefs,  he  neither 
commend-  Comprehends  it,  nor  can  txprefs  it  in  words  *  but  yet 
€d>  by  a  jeelingExperience  can  Jay,  The  Lord  isfpirituully 

prcfent.    Now  as  I  doubt  not  but  Calvin  Ibmetimes 

had 


Of  the  Body  and  Blood  of  Chriji.  48? 

had  a  fenfe.of  his  defence,  without  the  ufe  of  this 
Ceremony,  fo  as  the  Undemanding  given  him  of 
God,  made  him  juifly  rejett  the  falfe  Nations  of 
Tranfubftanttatcon  and  Confubflantiation,  tho'  he  knew 
not  what  to  eftablifh  inftead  of  them  h  if  he  had 
fully  waited  in  the  Light  that  makes  all  things  ^-Fpii.c.,.; 
Ttifefl,  and  had  not  laboured  in  his  own  Compre- 
henilon,  to  fettle  upon  that  External  Ceremony, 
by  affixing  the  Spiritual  Trefcnce  as  chiefly  or  prin- 
cipally, tho'  not  only  (as  he  well  knew  by  Ex- 
perience) there,  or  efpecially  to  relate  to  it  h  he 
might  have  further  reached  unto  the  Knowledge  of 
this  Myftery,  than  many  that  went  before  him. 

§.  XL     Laflly  •    If  any  now  at  this  day,  from  a  intend*- 
true    tendernefs    of   Spirit,  and    with   real   Con  %fe'„fCo* 
fcience  towards  God,  did  praQife  this  Ceremony  in  Godmui- 
the  fame  way,  method  and  manner,  as  did  the  Pri-  2*2^ 
tnittve  Chriflians,  recorded  in  Scripture,  I  fhould  not  8a° 
doubt  to  affirm,  but  they  might  be  indulged  in  it, 
and  the  Lord  might  regard  them,  and  for  a  feafon 
appear  to  them  in  the  ufe  of  thefe  things  -,  as  many 
of  us  have  known  him  to  do  to  us,  in  the  time  of 
our  Ignorance  :   Provided  always,  they  did  not  feek 
to   obtrude  them  upon  others,   nor  judge  fuch  as 
found  themfelves  delivered,   or  that  they   do   not 
pertinacioufly  adhere   to  them.    For  we  certainly 
know,   that  the  Day  is  dawned  in  which  God  hath. 
arifen,  and  hath  difmiffed  all  thofe  Ceremonies  and  neVai^ 
Rites,  and  is  only  to  be  Worjlnpped  in  Spirit  5  &  that  JJg^jLj 
fhe  appears  to  them  who  wait  upon  him  :  And  that  ltf,lrn,zr 
to  feek  God  in  thefe  things,  is,  with  Mary  at  the  Wgty 
Sepulchre,  to  feek  the  Living  among  the  Dead.    For 
We  know,   that  he  is  Arifen,  and  Revealed  in  Spirit, 
leading  his  Children  out  of  thefe  Rudiments,  that 
they  may  walk  with  him    in  his  Light :  To  whom 
be  Glory  for  ever.    Amen. 


Ii  5  PRO- 


J 


486  PROPOSITION     XIV. 

PROPOSITION    XIV. 

Concerning  the  Power  of  the  Civil  Magiftrate  in 
Matters  purely  Religious,  and  pertaining  to  the 
Confcience. 

Since  God  bath  affumed  to  himfelf  the  Power  and  Do- 
minion of  the  Confcience,  who  alone  can  rightly  in- 
firutl  and  govern  it  -,  therefore  it  is  not  lawful  for  any 
vohfoever,  by  vertue  of  any  Authority  or  Principality 
they  bear  in  the  Goverment  of  this  World,  to  force 
Luk.9.^,  tfo  Confciences  of '  others  1  and  therefore  all  Killing, 
h\t.  7. 12,  Banifljing,Fining,  Imprifoning,  and  other fuch  things , 
'J:  1  which  are  inflilled  upon  Men  for  the  alone  Exercife 
of  their  Confcience,  or  Difference  in  Worfhip  or 
Opinion,  proceedeth  from  the  Spirit  of  Cain,  the 
Murtherer,  and  is  contrary  to  the  Truth :  Providing 
always,  That  no  Man,  under  the  Pretence  of  Con- 
fc\enCQ,prejudicehisNe\ghbom  inhis  Life  or  Eflatey 
cr  do  any  thing  deflruttive  to,  or  inconfijient  with 
Humane  Society  •,  in  which  cafe  the  Law  is  for  the 
Tranjgreffor,  and  Juftice  is  to  be  adminiflred  upon 
all,  without  refpelt  of  Perfons. 

§.  L  X  Iberty  of  Confcience  from  the  Power  of  the 
I  j  Civil  Magiftrate,  hath  been  of  late  Years 
fo  largely  and  learnedly  handled,  that  I  (hall  not 
need  to  be  but  brief  in  it  •,  yet  it  is  to  be  lamented, 
that  few  have  walked  anfwerabiy  to  this  principle, 
each  pleading  it  for  themfelves,  but  fcarce  allowing 
ic  to  others  $  as  hereafter  Ifhall  have  occafion  more 
at  lengrh  toobferve. 

It  will  be  fit  in  the  firft  place,  for  clearing  of 
Miftakes,  to  fay  fomething  of  the  State  of  the  Con- 
trovcrfie,  that  what  follows  may  be  the  more  clearly 
underdood. 

By  [  Confcience~]  then,  as  in  the  Explanation  of  the 

Fifth  and  Sixth  Proportions  I  have  obferved,  is  to  be 

1.  undexf 


_ _     ^ 

Of  the  Power  of  the  Civil  MagiUrate.  487   . 

ui:aerItood,  That  Perfvcafion  of  the  Mind,  ixb'ub  arifes 
from  tbeUndertfanding's being pojjeffed  with  the  Be in j  uhat Conl 
0}  the  Truth  or  Falfity  of  anything:  Which,  tho'  itJcieil(€li'' 
may  be  falie  orEvl  upon  the  matter,  yet  if  a  Man 
fhould  go  againit  his  Perfwafion,  orConfcience,  he 
fhould   commit  a  Sin  j  becaufe  what  a  Man  doth 
contrary   to   his   Faith,   tho5  his  Faith  be  wrong,  is 
no   ways   acceptable    to  God.     Hence  the  Apoltle 
fa'th,    Whutjoevtr  is  not  oj  Faith,  is  fin  •,  and  be  that  Rom.1+23 
doubt  etb,  is  damned,  if  be  eat  :  Tho?  the  thing  might 
have  been  ijwful  to  another  ^  and  that  this  doubting 
to  eat  fome  kiud  of  Meats  (  fince  all  the  Creatures 
of  God   are  good,  and   for  the  ufe  of  Man,  If  re- 
ceived with  Tbankfgiving)  might  be  a  Superllition, 
or  at  lealt  a  Weakntfs,  which  were  better  removed. 
Hence,  Ames  de  Caf.  Confhith,Tbe  Conference,  alibi? 
erring,  dotb   evermore  bind,  fo  as  that  be  fmneih,  who 
doth  contrary  to  bis  Confclence,  +  becaufe  be  dotb  con-  l*jZj£jJ* 
trary  to  the  Will  ojGod,  altbo'  not  materially  and  truly  ^  upP°A 
yet  formally  and  interpretativcly. 

So  the  Queftion  is,  Firit,  Wbetber  the  Civil  Ma* 
gijfrate  batb  Power  to  force  Men  in  things  Religcous,  ta 
do  contrary  to  their  Confclence  •,  and  if  they  wi//  not,  ta 
funifh  them  in  their  Goods,  Liberties  or  Lives  )  This 
we  hold  in  the  Negative.  But  Secondly,  As  wo 
would  have  the  Magistrate  avoiding  this  extream 
of  incroaching  upon  Men's  Confciences  \  fo  on  the 
other  hand,  we  are  far  from  joyning  with,  or 
ftrengrhening  fuch  Libertinzs,  as  would  llretch  the 
Liberty  of  their  Confciences,  to  the  Prejudice  of 
their  Neighbours,  or  to  the  Ruine  of  Humane  Society* 
We  underltand  therefore  by  Matters  of  Confcience% 
fuch  as  immediately  relate  betwixt  God  and  Man, 
or  Men  and  Men,  that  are  under  the  fime  JVr- 
fvoafwn  :  As  to  meet  together  and  worfhio  God 
in  that  way,  which  they  judge  is  molt  acceptable 
unto  him-,  and  not  to  incroach  upon,  ot  leek  to 
force  their  Neighbours,  otherwife  than  by  Real  n, 
or  fuch  other  Means,  as  Chrilt  and  his  ApoiXUs 

1  i  4  uted, 

1 


488  PROPOSITION    XIV. 

_ — 1 

ufed,  viz.  Preaching,  and  Inftrucfing  fuch  as  wilr 
hear'  and  receive  it-,  but  not  at  all  for  Men,  unde, 
the  Notion  of  Confcience,  to  do  any  thing  con' 
trary  to  the. Moral  and  perpetual  Statutes,  gene" 
tally  acknowledged  by  all  Chriftians  •  In  which  cafe 
the  Magtflrate  may  very  lawfully  ufe  his  Authority, 
as  on  thofe,  who  under  a  pretence  of  Confcience, 
inake  if  a  Principle  to  kill  and  deftroy  all  the 
Wicked,  id  eft,  all  that  differ  from  them  •,  that 
they,  to  wit,  the  Saints,  may  Rule  5  and  that  there- 
fore'feek  to  make  all  things  common,  and  would 
force  their  Neighbours  to  fhare  their  Eltates  with 
them,  and  many  fuch  wild  Notions ;  as  is  reported 
of  the  Anabapiifts  of  Munfler,  which  evidently  ap- 
pears to  proceed  from  Pride  and  Covetouftefs,  and 
?  not  from  Purity  or  Confcience  ^  and  therefore  I 
have  fufficiently  guarded  againft  that,  in  the  latter 
part  of  the  Proportion.  But  the  Liberty  we  lay  claim 
to,  is  fuch,  as  the  Primitive  Church  juftly  fought 
under  the  Heathen  Emperors,  to  wit,  for  Men  of 
Sobriety,  Honefty,  and  a  Peaceable  Converfation, 
to  enjoy  the  Liberty  and  Exercife. of  their  Confci- 
ence towards  God,  and  among  themfelves  5  and  to 
admit  among  them  fuch,  as  by  their  Perfwafion  and 
Influence,  come  to  be  convinced  of  the  fame  Truth 
with  them,  without  being  therefore  Molefted  by 
the  Civil  Mageltrate.  Thirdly,  Tho'  we  would  not 
have  Men  hurt  in  their  Temporals,  nor  robbed  of 
their  Priviledges,  as  Men,  and  Members  of  the 
Commonwealth,  becaufe  of  their  inward  Perfwafion  5 
yet,  we  are  far  from  judging,  that  in  the  Church 
of  God  there  fhould  not  be  fuch  Cenfures  exer- 
cifed  againft  fuch  as  fall  into  Error,  as  well  as  fuch 
as  commit  open  Evils.  And  therefore  we  believe 
it  may  be  very  lawful  for*  a  Chrlliian  Church,  if  (lie 
find  any  of  her  Members  fall  into  any  Error,  after 
due  Admonitions  and  InftruQions,  according  ,to 
Gofpel-Order,  if  fhe  find  them  Pertinacious,  10  cut 
them  (ff,  from  her  Fellowship,  by  the  Sword  oj  the 

Spiritt 


Of  the  Tower  of  the  Civil  Magiflratc.  4  89 

Spirit,  and  deprive  them  of  thofe  Priviiedges  which  " 
they  had  as  Fellow-Members  h  but  not  to  cur  them 
off  from  the  World,  by  the  Temporal  Sw-rd,  or  rob 
them  of  their  Common  Priviiedges,  as  Men\  feeins 
they  enjoy  not  thefe  as  Chriftians,  or  under  fuch  a 
Fellowfh  p,  but  as  Men,  and  Members  of  the  Crea- 
tion. Hence  Chryfopm  faith  well,  (de  Anatk.)  We 
mull  condemn  and  reprove  the  Evil  Doffrines  that  pro- 
ceed from  Here  ticks  j  but  ftarc  the  Men,  and  pray  fop 
their  Salvation, 

§.  II.  But  that  no  Man,  by  vertue  of  any  Power 
or  Principality  he  hath  in  the  Government  of  this 
World,  harh  Power  over  the  ConJaen.es  of  A  en,  is  fo;. 
apparent,  becaufe  the  Confcicnce  of  Man,  is  the  Seal  " 
and  Throne  ojGodinhim,  of  which  God  is  the  alone  (J  (j0iL 
proper  and  infallible  fudge,  who  by  his  Power  and 
Spirit,  can  alone  rectifie  the  Miftakes  of  Confcicnce  • 
and  therefore  hath  referved  to  himfelf  the  Power  of 
punifhing  the  Errors  thereof,  as  he  feeth  meet.  Now 
for  the  Magiflrate  to  alTume  this,  is  to  take  upon  him 
to  meddle  with  things  not  within  the  compafs  of  his 
Jurifdiction  *,  for  if  this  were  within  the  compafs  of 
his  Jurifdiction,  he  fhould  be  the  proper  Judge  in 
thefe  things  •,  and  alfo  it  were  needful  to  him,  as 
an  ElTentiai  Qualification  of  his  being  a  Magiflrate, 
to  be  capable  to  judge  in  them.  But  that  the  Mi- 
giflrate,  as  a  Magistrate,  is  neither  proper  Judge  in 
thefe  Cafes,  nor  yet  that  the  Capacity  fo  to  be,  is 
requifite  in  him,  as  a  Magiflrate,  our  Aiverfarics  can- 
not deny  5  or  elfe  they  mult  fay,  That  all  the  hea- 
then Magifirates,  were  either  no  lawful  Magiflrates, 
as  wanting  fomething  ElTentiai  to  Magiftracy,  and 
this  were  contrary  to  the  exprefs  Doctrine  of  the 
Apoftie,  Rom.  13.  or  elfe  (which  is  more  a!  turd) 
that  thofe  Heathen  Magtllrates  were  proper  Judges 
in  Matters  of  Conference  amongft  CbriBiaiis.  As  for 
tharEvafion,  That  the  Magiflratc  ought  to  punifli 
according  to  the  Church  Ceniure  and  Determina- 
tion,  which  is  indeed  no  lefs,  than  to  m  ike  the 

Magiji.  . 


490  PROPOSITION    XIV. 

|i  i     i'   n  -■ 

Magistrate  the  Church's  Hang- Man  •,  we  fhall  have 
occalion  to  fpeak  of  it  hereafter.  But  if  the  chief 
Members  of  the  Church,  tho'  ordained  to  inform^ 
inftrutt  and  reprove,  are  not  to  have  dominion 
over  the  Faith  nor  Conjciences  of  the  Faithful,  as  the 
Apoftle  exprefly  affirms,  2  Cor.  1.  24.  then  far  lefs 
ought  they  to  ufurp  this  Dominion,  or  ltir  up  the 
Magiftrate  to  persecute  and  murther  thofe,  who 
will  not  yield  to  them  therein. 
<  Secondly  •,  This  pretended  Power  of  the  Magi- 
ftrate,  is  both  contrary  unto,  and  inconfiftent  with 
the  Nature  of  the  Go/pel,  which  is  a  thing  altoge- 
ther extrinfick  to  the  Rule  and  Government  of 
Political  States,  as  Chrift  exprefly  iignified,  faying, 
His  Kingdom  was  not  of  this  World  :  And  if  the  Pro- 
pagating of  the  Go/pel  had  had  any  neceflary  Rela- 
tion thereunto,  then  Chrift  had  not  faid  fo.  But 
lie  abundantly  hath  fhewn,  by  his  Example,  whom 
we  are  chiefly  to  imitate  in  matters  of  that  Na- 
ture, that  it's  by  Perfwajion,  and  the  Power  of  God  5 
not  by  Whips,  Imprifonments,  Banijhments  and  Mur- 
therings,  that  the  Gofpei  is  to  be  propagated  j  and 
that  rhofe,  that  are  the  Propagators  of  it, are  often 
to  fttffer  by  the  Wicked,  but  never  to  caufe  the 
Wicked  to  fufTer.  When  he  fends  forth  his  Difci- 
ples,  he  tells  them,  he  fends  them  forth  as  Lambs 

$fat .10. i&  among  Wolves,  to  be  willing  to  be  devoured,  not  to 
devour  \  he  tells  them  of  their  being  whipped,  im- 
prifoned  and  killed  for  their  Confcience^  but  never 
that  they  fhall  ever  whip,  imprijon  or  kill:  And  in- 
deed, if  Christians  mult  be  as  Lambs,  it  is  not  the 
Nature  of  Lambs  to  deitroy  or  devour  any.  It 
ferves  nothing  to  alledge,  That  in  Chrift'sand  his 
Apoftles  times,  the  Magi fl rates  were  Heathens  5  and 
therefore  Chrift  and  his  Apoftles  (nor  yet  anjr 
of  the  Believers)  being  no  Magi  fir  at  es,  could  not 
exercife  the  Power  :  Becaufe  it  cannot  be  denied, 
but  Chrift,  being  the  Son  of  God,   had  a  true  Right 

Mit  28, 18.  to  all  Kingdoms,  and  was  righteous  Heir  of  the  Earth. 


Of  the  Power  of  the  Civil  Magi f  rate. 


491 


Next,  as  to  his  Power,  it  cannot  be  denied,  but  he 
could,  if  he  had  feen  meet,  have  culled  for  Legions 
of  Angels  to  defend  him,  and  have  forced  the  Princes 
and  Potentates  of  the  Earth  to  be  fubjeft  unto  him, 
Mat.  26.  53.  So  that  it  was  only,  becaufe  it  was 
contrary  to  the  Nature  of  CVi/z's  Gofpeland  Mini- 
ftry,  to  ufe  any  Force  or  Violence  in  the  gathering 
of  Souls  to  him.  This  he  abundantly  expreffcd  in 
his  Reproof  to  the  two  Sons  of  Zebcdee,  who  would 
have  been  calling  for  Fire  from  heaven,  to  burn  thofe 
that  refufed  to  receive  Chrilt:  It  is  not  to  be 
doubted,  but  this  was  as  great  a  Crime,  as  now  to 
be  in  an  Error  concerning  the  Faith  and  Dctfrine 
of  Chrilt.  That  there  was  not  Power  wanting, 
to  have  punifhing  thofe  Refufers  ofCbftft,  cannot 
be  doubted  -,  for  they  that  could  do  other  Miracles, 
might  have  done  this  alfo.  And  moreover,  they 
wanted  not  the  precedent  of  a  holy  Man  under  the 
Law,  as  did  Eli  as  ^  yet  we  fee  what  Chrilt  faith 
to  them,  Te  know  not  what  Sprit  ye  are  of  Luke  9. 
55.  For  the  Son  of  Man  is  not  come  to  deftroy  Mens 
"Lives,  but  tofave  them.  Here  Chrilt  (hews,  that 
fuch  kind  of  Zeal  was  no  ways  approved  of  hiltT| 
and  fuch  as  think  to  make  way  for  Cbrifl,  or  his 
Go/pel,,  by  this  means,  do  not  underltand  what 
Spirit  they  are  of  But  if  it  was  not  lawful  to  call 
for  Fire  fiom  Heaven,  to  deftroy  fuch  as  refufed  to 
receive  Chrilt  j  it  is  far  lefs  lawful  to  kindle  Fire 
upon  Earth,  to  deftroy  thofe  that  believe  in  Chrilt-, 
becaufe  they  will  -not  believe,  nor  can  believe  as 
the  Magiftrates  do,  for  Confcience  fake.  And  if  it 
was  not  lawful  for  the  Apoftles,  who  had  fo  large 
a  meafure  of  the  Spirit,  and  were  fo  little  liable  to 
Miftake,  to  force  others  to  their  Judgment  \  it  can 
be  far  lefs  lawful  now  for  Men,  that,  as  Experience 
declareth,  and  many  of  themfelus  confefs,  are 
Fallible,  and  often  Miftakcn,  to  kill  and  deltroy  all 
fuch,  as  cannot  (becaufe  otherwife  perfwaded  in 
their  Minds)  iudge  and  believe  in  matters  of  Con- 
'  J  n'ciencc 


492  PROPOSITION    XIV. 


fcience,  juft  as  they  do.     And  if  it  was  not  ac- 
cording to  the  Wifdom  o£Ghrifl7  who  was  and  is 
King  of  Kings ^  by  outward  Force  to  conltrain  others 
to  believe  him,  or  receive  him,  as  being  a  thing 
inconfiftent  with  the   Nature  of  his  Min&ry  and 
Spiritual  Government -,  do  not  they  grofly  offend  him, 
that  will  needs  be  wifer  than  he,  and  think  to  force 
Men,  againft  their  Perfwafion,  to  conform  to  their. 
Do&rine  and  Worfhip  >    The  Word  of  the  Lord 
faid,  Not  by  Power  and  by  Mighty  but  by  the  Spirit 
of  the  Lord,  Zach.  4.  6.    But  thefe  fay,  Not  by  the 
Spirit  of  the  Lord,  but  by  Might  and  Carnal  Power. 
The  A  pottle  faith  plainly,  We  wrellle  not  with  Flefb 
and  Blood ;  and,  The  Weapons  o£  our  Warfare  are  not 
%9cr'lc-*' Carnal,  but  Spiritual :    But  thefe  Men  will  needs 
wreftle  with  Flefh  and  Blood,  when  they  cannot 
prevail  with  the  Spirit  and  the  Underttanding  \  and 
not  having  Spiritual  Weapons,  go  about  with  Car- 
nal Weapons,  to  eftablifh  Chrift's  Kingdom,  which 
they  can  never  do :    And  therefore,  when  the  mat- 
ter is  well  lifted,   it  is  found  to  be  more  out  of 
Love  to  Self  and  from  a  Principle  of  Pride  in  Man, 
to  have  all   others  to  bow  to  him,   than  from  the 
Love  of  God.    Chrift  indeed  takes  another  method, 
for  he  faith,  He  will  make  his  People  a  willing  People 
ffci.  10  11.  \n  fa  £)ay  of  his  Power  :    But  thefe  Men   labour 
againft  Mens  Wills  and  Confciences,  not  by  Chrift' s 
Power,  but  by  the  Outward  Sword,  to  make  Men  the 
People  of  Chrift,  which  they  can  never  do,  as  fhall 
hereafter  be  lhewn. 

But  Thirdly  h  Chrift  fully  and  plainly  declareth 
to  us  his  fenfe  in  this  Matter,  in  the  Parable  of 
the  Tares,  Mat.  13.  of  which  we  have  himfelfthe 
Interpreter,  verf.  38,  39,  40,  41,  where  he  Ex- 
pounds them  to  be  the  Children  of  the  Wicked  One  •, 
and  yet  he  will  not  have  the  Servants  to  meddle 
with  them,  left  they  pull  up  the  Wheat  there- 
with. Now  it  cannot  be  denied,  but- Hereticks  are 
here  included  ^  but  thefe  Servants  faw  the  Tares* 

and 


Of  the  Power  of.  the  Civil  Magtftrate.  495~ 

and  had  a  certain  difcerning  of  them  -  yet  ChriTt 
would  not  they  fhould  meddle,  left  'they  fhould 
hurt  the  Wheat  i  Thereby  intimating,  that  that  Ca- 
pacity in  Man,  to  be  millaken  5  ought  to  be  a  Bridle 
upon  him,  to  make  him  wary  in  iuch  matters  j 
and  therefore,  to  prevent  this  hurt,  he  gives  a 
pofitive  Prohibition,  But  he  f aid,  Kay,  verf.  22,  So 
that  they,  that  will  notwithitanding'be  pulling  up 
that,  which  they  judge  is  Tares,  do  openly  declare, 
that  they  make  no  Bones  to  break  the  Commands 
cfCbrift.  Miferable  is  that  Evafion,  which  fojne 
of  our  Adverfaries  ufe  here,  in  alledging,  theft 
Tares  are  meant  of  Hypocrites,  and  not  oi  hereticksl 
But  how  to  evince  that,  feeing  Her  sticks,  as  well 
as  Hypocrites^  are  Children  of  the  Wicket  One,  they 
have  not  any  thing,  but  their  own  bare  Affirmation, 
which  is  therefore  juftly  rejected. 

If  they  fay,  Becaufe  Hypocrites  cannot  be  difcemcd,  Object. 
but/a  may  Htreticks. 

1  This  is  both  falfe,  and  a  begging  of  the  Queftion.  Anft*. 
For  thofe  that  have  a  Spiritual  difcerning,  can  difcern 
both  Hypocrites  and  Hereticks  -,  and  thofe  that  want 
it,  cannot  certainly  difcern  either :  Seeing. the  Que- 
ftion will  arife,  Whether  that  is  a  Hcrefie,  which  the 
Magijhate  faith  is  Jo  i  And  feeing  it  is  both  Polfible 
and  ConfelTed  by  all,  to  have  often  fallen  out,  that 
fome  Magiftrates  have  judged  that  Hcrcfa,  which 
was  not  5  punifhing.  Men  accordingly  for  Truth, 
inftead  of  Error  :  There  can  no  Argument  be  drawn 
from  the  Obvioufnefs  or  Evidence  of  Hercfie,  unlets 
we  fhould  conclude,  Heref:  could  nevet  be  mittakjn 
for  Truth,  nor  Truth  for  Here  fie  \  whereof  Experience 
fhews  daily  the  contrary,  even  among  Cbriftia 
Bur  neither  is  this  Shifc  applicable  to  this  place  5 
for  the  Servants  did  difcern  the  Tdrcs,  and  ft 
liable  to  hurt  the  Wheat,  if  they  had  offered  CO  pull 
them  up. 

§.  III.  But  they  object  againft  this  /  .:' 
fcieme,  Deut.  1?.  J.  idere j a/fe  Pn; 

t) 


494  PROPOSITION.    XIV. 

to  be  put  to  Death  *,  and  accordingly  they  give  Exam- 

,  fie  thereof. 

Anjw.  xhe  Cafe  no  ways  holds  parallel  ^  thofe  particular 
Commands  to  the  Jews,  and  Prafrifes  following  up- 
on them,  are  not  a  Rule  for  Chriftians^  elie  we 
might  by  the  fame  Rule  fay,  It  were  lawful  for  us 
to  borrow  of  our  Neighbours  their  Goods,  and  fo 
carry  them  away,  becaufe  the  Jews  did  f;>  by  God's: 
Command-,  or  that  it  is  lawful  for  Cbnfiians  to  in- 
vade their  Neighbours  Kingdoms,  and  cur  them  all 
oft  without  Mercy,  becaufe  the  Jews  did  fo  to  the 

OhieEt.  Canaanites,  by  the  Command  of  God. 

If  they  urge,  That  thefe  Commands  ought  to  Jiand, 
except  they  be  Repealed  in  the  Go/pel. 

A*fw>  I  fay,  Tke  Precepcs  and  Practices  of  Chrift  and 
his  Apoftles  mentioned,  are  a  fufficient  Repeal  : 
For  if  we  fhould  plead,  that  every  Command  given 
to  the  Jews,  is  binding  upon  us,  except  there  be  a 
particular  Repeal -,  then  it  would  follow,  that  be- 
caufe it  was  lawful  for  the  Jews,  if  any  Man  killed 
one,  for  the  neareft  of  kindred  prefemly  to  kill  the 
Murtherer,  without  any  order  ofLaw,  it  were  law- 
ful for  us  to  do  fo  alfo.  And  doth  not  this  Com- 
mand of  Deut.  1 3.  9.  openly  order  him,  who  is  en- 
ticed by  another  to  forfake  the  Lord,  tho'  it  were 
his  Brother,  his  Son,  his  Daughter,  or  his  Wife,  pre- 
fently  to  kill  him  or  her  ?  Thou  Jhalt  furely  kill  him, 
thy  handjhall  be  firjl  upon  him,  to  put  him  to  death.  If 
this  Command  were  to  be  followed,  there  needed 
neither  Inquijition  nor  Magistrate  to  do  the  bufinefs  •, 
and  yet  there  is  no  reafon,  why  they  fhould  fhuffle 
hy  this  part,  and  not  the  other  $  yea,  to  argue  this 
way,  from  the  Practice  among  the  Jews,  were  to 
overturn  the  very  Gofpel,  and  to  fet  up  again  the 
Carnal  Ordinances  among  the  Jews,  to  pull  down 
the  Spiritual  Ones  of  the  Go/pel.  Indeed  we  can  far 
better  argue  from  the  Analogy  betwixt  the  Figura- 
tive and  Carnal  State  of  the  Jews,  and  the  Real  and 
Spiritual  One  under  theGoJr^el;  That  ^  Mofes  <te- 

liverci 


Of  the  Power  of  the  Civil  Magi  ft rate.  ^f 

livered  the  Jews  out  of  outward  Egypt,  by  an  outwaTcT 
Force,  and  eftablifbed  them  in  an  outward  Kingdom,  by 
destroying  their  outward  Enemies  for  them  •  Jo  Cbrijt 
not  by  overcoming  outwardly,  and  killing  others  but  by 
juj}enng  and  being  killed,  doth  deliver  bis  chofen  Ones, 
the  inward  Jews,  out  oj  myflicallgypx,  deSraying  their 
Spiritual  Enemies  before  them,  and  eflabliflnng  <;mong 
them  hts  Spiritual  Kingdcm,  which  is  not  of  this  \\\rld. 
And  as  juch,  as  departed  fern  the  Felloafhip  cf  out- 
ward lirael,  were  to  be  cut  off  by  the  outward  Svoord  *, 
fo  thofe,  that  depart  from  the  inward  Ifrael,  are  to  be 
cut  off  by  the  Sword  of  the  Spirit:  For  it  anfwers  very- 
well,  That  as  the  Jews  were  to  cut  off  their  Enemies 
outwardly,  to  eftabltfl)  their  Kingdom  and  outward  \\  'or- 
fhip,  fo  they  were  to  uphold  it  the  fame  way.  But  ai  t'e 
Kingdom  and  Go/pel  of  Chriji  was  not  to  be  eftablifl:ed 
or  propagated  by  cutting  off  or  deflroying  the  den  tiles, 
but  by  per/wading  them,  Jo  neither  is  it  to  be  upheld 
etherwije. 

But  Secondly,  they  urge  Rom.  13.  where  the  Ma-  Objeft. 
giflrate  is  faid  not  to  bear  the  Sword  in  vain,  bccaufe  he 
is  the  Minifier  of  God,  to  execute  Wrath  uponfuch  at 
do  evil.  But  Here  fie,  fay  they,  is  evil     Ergo. 

But  fo  is  hypocrifie  alfo  $  yet  they  eonfefs,  he  Anfw. 
ought  not  to  punlfh  that.  Therefore  this  mult  be 
underftood  of  Moral  Evils,  relative  of  Affairs  be- 
twixt Man  and  Man,  not  of  Masters  of  Judgment 
ctWorfbip;  or  elfe  what  great  Abfurdities  would 
follow,  considering  that  Paul  wrote  here  to  the 
Church  of  Rome,  who  was  under  the  Government 
of  hero,  an  impious  heathen,  and  Eerfecutor  of  the 
Church?  Now  if  a  Power  to  punifh,  in  point  of 
Herefie,  be  here  included,  it  will  neceflarily  fol- 
low, that  Aero  had  this  Power  j  yea,  and  th.it  he 
had  it  of  God  -,  for  becaufe  the  Power  was  of  God, 
therefore  the  Apoltle  urges  their  Obedience.  But 
can  there  beany  thing  more  abfurd,  than  CO  fay,  that 
JXero  had  Power  to  judge  in  fucfa  Cafes?  Surely 
U'CkriJiian  Magistrates  be  not  to  punilh  for  hypo- 
crifie, 


49^  PROPOSITION     XIV. 

crifie*  becaufe  they  cannot  outwardly  difcem  it  -, 
far  lefs  could  Nero  punifh  any  B  jdy  for  Herefie, 
which  he  was  uncap.ible  to  difcem.  And. if  Nero 
h.id  not  power  to  judge  or  punifh  in  point  of 
lien  fie,  then  nothing  can  be  urged  from  this  place -, 
fince  all  that's  faid  here,  is  fpoken,  as  applicable  to 
Nero,  with  a  particular  Relation  to  whom,  it  was 
written.  And  if  Nero  had  fuch  a  Power,  furely 
he  was  to  exercife  ir,  according  to  his  Judgment 
and  Confcience,  and  in  doing  thereof  he  was  not 
to  be  blamed  *  which  is  enough  to  juftifie  him  in 
his  perfecting  of  the  Apoftles,  and  murdering  the 
Chriitians. 

Object  Thirdly,  They  objecl  that  Saying  of  the  Apofile 
to  the  Galatians,  5.12.  /  would  they  were  even  cut  off, 
which  trouble  you. 

Anfw.  But  how  this  imports  any  more,  than  a  cutting  off 
from  the  Eb&rcb,  is  not,  nor  can  be  (hewn.  Beza 
up.>n  the  place  faith,  We  cannot  under jiand  that  other- 
wife,  thin  0}  Excommunication  \fucb a*  was  that  oj  the 
incestuous  Corhrthiati.  And  indeed  it  is  madnefi  to 
fuppofe  It  otherwife  -,  for  Paul  would  not  have  thefe  cut 
off  otherwife,  than  he  did  Hymenals  and  Philetus, 
who  were  Bhiff\wmers\  which  was  by  giving  them  over 
to  Satan,  not  by  cutting  off  their  Heads. 

The  fame  way  may  be  anfwered  that  other  Ar- 
gument, drawn  from  Rev.  2.  20.  where  the  Church 
cf 'Thy atira  is  reproved  for  fufft  ring  the  Woman  Je- 
Zibel  '.  What  can  be  no  other  ways  underitood, 
than  that  they  did  not  Excommunicate  her,  or  cut 
her  off  by  a  Ourch-Cenfure.  For  as  to  Corporal 
Punifhmem,  it  is  known,  that  at  that  time  the  Chri- 
stians had  not  Power  to  punifh  HereticksSo,  if  they 
had  had  a  mind  to  it. 

ObieQ.       P°urihy,  They  alledge,  that   Herefies  are  num- 
*      '  bercd  among  the  Works   of  the  Elefh,    Gal.  5.   20. 
Ergo,  &x. 

Anfw.        Thac  Magiflrates  have  Power  to  punifh  all  the 
Works  of  the  Flefh,  is  denied,  and  not  yet  proved. 

Every 


Of  the  Tower  of  the  Civil  Mag  ijf rare. 

Every  Evil  is  a  WoTlTof  the  Flefh,  but  every  TvTl 
comes  not  under  the  Magittratc  s  Cognifance.  Is 
not  Hypocnfie  a  Work  of  the  Flefh,  which  our  Ad- 
verfanes confefs,  the  Magiftratesought  not  ro  pu  :ifh  > 
Yea,  are  not  Hatred  and  Envy  there  mentioned  as 
Works  of  the  Flefh  >  And  yet  the  Magittrates  can- 
not  punifh  them,  as  they  are  in  themfelves,  until 
they  exert  themfelves  in  other  Acts,  which  con  e 
under  his  Power.  Bur  ib  long  as  her  fie  doth  not 
exert  it  felf  in  any  Aft  dctiruftive  to  Humane  S  - 
ciety,  or  fuch  like  things,  but  is  kept  within  the: 
Sphere  ofthofe  Duties  of  Dotlrinc  and  Worfhip,  which 
Hand  betwixt  a  Man  and  God,  they  no  ways  come 
under  the  Magifrate's  Power. 

§.  IV.  But  Secondly  h  This  forcing  of  Men's  Con- 
fciences,  is  contrary  to  found  Rcafon,  and  tie  very 
Law  of  Nature,  For  Man's  Underftanding  cannon 
be  forced,  by  all  the  Bodily  Sufferings  another  Man 
can  inflia  upon  him,  efpecially  in  Matters  Spiritual 
and  Supernatural :  '77$  Argument,  and  evident  De+ 
monflration  of  Reafon,  together  with  the  Power  ofG  i 
reaching  the  Heart,  that  can  change  a  Man's  Mind//-  m. 
one  Opinion  to  another,  and  not  Knocks  and  Blows, 
fuch  like  things  5  which  may  well  deftroy  the  Body,  but 
can  never  inform  the  Soul,  which  is  a  fee  Agent.  \ 
mufl  either  accept  or  reject  matters  cj  Opinion,  m  1 
are  born  in  upon  it,  by  jo  me  thing  proportional to  its  <  wii 
nature.  To  feek  to  force  Minds  in  any  orher  man- 
ner, is  to  deal  with  Men,  as  if  they  were  Brutes, 
void  of  Underltanding-,  and  at  laft,  is  but  to  1 
one's  labour,  and  as  the  Proverb  is,  Tofeek  to 
the  Black  moor  white.  By  that  Couife  indeed,  Mm 
may  be  made  Hypocrites,  lut  can  never  be  made 
Chriftians  •,  and  furely  the  Pr«  duels  of  fuch  Compul- 
fion  (  even  where  rhe  End  is  obtained,  to  wit,  an 
outward  Affent  or  Conformity,  whether  in  I)  >tr  jne 
orWorfhip)  can  be  no  wavs  accepta  le  to  God, 
who  d.fireth  not  any  Sacrifice,  except  that,  wl  ic  1 
cometh  throughly  from  the  Heart,  and  will  have 
K  k  up 


497 


493 


PROPOSITION     XI*7. 


no  conitrained  ones  :  So  that  Men,  by  conftrained 
Force,  are  fo  far  from  being  Members  of  the  Church, 
that  they  are  made  ten-times  more  the  Servants  of 
Satan,  than  before  *  in  that  to  their  Error,  is  added 
lJvpocnji59ihe  worft  of  Evils  in  the  matters  of  Religion*, 
and  that  which  above  all  things  the  Lord's  Soul 
molt  abhors. 

Obiea        Kut  if  *lt  he  faid,T6*/>  Error  notwitbftanding  is  there* 
'  byjuprejfcd,  and  the  Scandal  removed. 

Anfw  I  anfwer  \  Befides  that  this  is  a  method  no  ways 
allowed  by  Chrift,  as  is  above  proved  5  furelythe 
Church  can  be  no  ways  bettered  by  the  Acceffion  of 
Hypocrites,  but  greatly  corrupted  and  endangered  v 
for  open  Herefies  Men  may  be  aware  of,  and  fhun 
fuch  as  profefs  them,  when  they  aie  feperated  from 
the  Church  by  her  Cenfures  :  But  fecret  Hypocrites 
may  putrifie  the  Body,  and  leaven  it,  ere  Men  be 
aware.  And  if  the  Diflenters  prove  refolute,  and 
fuffer  boldly  for  the  Opinions  they  efteem  right, 
Experience  fheweth,  that  fuch  Sufferings  often  tend 
to  the  Commendation  of  the  Sufferers,  but  never 
of  the  Perfecutors.  For  fuch  Sufferings  ordinarily 
breed  Compaffidn,  and  beget  a  Curiofity  in  others, 
to  enquire  the  more  diligently  into  the  things,  for 
■which  they  feeMen  fuffer  fuch  greaiLoffes  fo  boldly  * 
and  is  alfo  able  to  beget  an  Opinion,  that  it  is  for 
fome  good  they  do  fo  fuffer  :  It  being  no  ways  pro- 
bable, that  Men  will  venture  all,  meerly  to  acquire 
Fame  -,  which  may  as  well  be  urged,  to  detract  from 
the  Reputation  of  all  the  Martyrs,  unlefs  fome  bet- 
ter Arguments  be  brought  againfr  it,  than  a  Halter 
or  a  Faggot.  But  fuppofing  this  Principle,  That  the 
Magiftrate  bath  Tower  to  jorce  the  Confciences  oj  bis 
Sub  jells,  and  to  punijh  them,  ij  they  will  not  comply.: 
V^ry  great  Inconveniences  and  Abfurdities  will 
follow,  and  even  fuch  as  are  inconfiftent  with  the 
Nature  of  the  Chriftian  Religion. 

For  Firji,  It  will  naturally  follow,  that  the  Ma: 
giltrate  ought  to  do  it,  and  finneth  by  omiffion 

of 


Oj  the  Power^of  the  Civil  Magiftrau. 

of  his  Duty,  if  he  do  it  nor.  Will  it  noTThen" 
hence  he  inferred,  that  Chrilt  was  defeftive  to  his 
Church  5  who,  having  Power  to  force  Men,  and  to 
call  for  Legions  of  •  Angels  fo  to  do,  did  notwith- 
Itandmg  nor  exert  that  Power,  but  left  his  Church 
to  the  Mercy  of  the  Wicked,  without  fo  neceffary 
a  Bulwark  >  y 

Secondly^  Seeing  every  Magiftrare  is  to  cxcrcifc 
his  Power,   according  to   the   beft   Underline! 
he  hath,  being  obliged  fo  to  do,  for  the 
ting  of  what  he  in  Confcience  is  perfwaded  to 
Truth  :  Will  not  this  jultifie  all  the  Heathen  Em- 
perors in  their  Perfections  againftChriftians  >  Will 
not^  this  jultifie  the  Spam/I)  I n qui  fit  i  n,  which  yet  is 
Odious  not  only  to  Proteltants,  but  to  many  mode- 
rate Papilts  >  How  canProreltants  in  reafon  condemn 
the  Papilts  for  perfecuting  them,  feeing  they  do  hue 
exercife   a  Lawful  Power,  according  to  their  C 
fcience   and  belt  Underltandin^  $   and  do  no  more  to 
them,  than  the  Sufferers  profefs  they  would  do  to 
them,  if  they  were  in   the  like  capacity  ?    Which, 
takes    away  all  ground  of  Commiferation  from  the 
Sufferers-,    whereas  that  was  the  ground  that  gain- 
ed of  old,  "Reputation  to  the  Cbrittiarfs,  that  they, 
being  Innocent,  fuffered,  who  neither  had,   nor   by 
Principle  could,  hurt  any.      But  there  is  little  re  v 
fon  to  pity  one,   that  is  but  dealt  by,  accord i 
he  would  deal  with  others.     For  to  f'v.7    \  I 
not  reafon  to  perfetute  us.becaufe  they  arc  in  the  w    \    , 
cnl   we  in   tue   right,    is   bur   miferably  tob 
Queftion.     Doth  not   this  Doctrine  ftren 
Hands   of  Perfecutors  every  where,  and  thai  Ra- 
tionally,  from  a   Principle  of   Seif-prefervati  p? 
For  who  can   blame  me  lor  deftroying   him,  that 
I  know  waits  but   for  an  occafion  to  d  e, 

if  le  could  ?     Yea,  this  makes  all  Sqffi  r; 
ligion,  which  of  old  was  the  Glory  of  Christians,  ro 
he  but  of  pure  neceffity  •,  whereby  rbey  are  not 
led  as  Lambs  to  the  /laughter,  as  was  the  i  .  t 

~    ~  K  k  2  i 


~  PROPOSITION     XIV. 


their  Salvation  h  but  rather  as  Wolves  catched  in  the 
Snare,  who  only  bite  not  again,  becauie  they  are 
not  able*  but  could  they  get  force,  would  be  as 
ready  to  lead  thofe  the  fame  way,  that  led  them. 
Where  is  the  Faith  and  Patience  of  the  Saints? 
For  indeed,  it  is  but  a  i'mall  Glory  to  make  a  Vertue 
of  Neceffity,  and  Suffer,  becaufe  I  cannot  help  it. 
Every  Thief  and  Murtherer  would  be  a  Martyr,  at 
that  rate^  Experience  hath  abundantly  proved  this 
in  thefe  lalt  Centuries.  For,  however  each  Party 
talk  of  p'iffively  obeying  theMagiftrate  in  fuch  cafes, 
and  that'rhe  Power  refides  in  him  5  yet  it  is  appa- 
rent, that  from  this  Principle  it  naturally  follows, 
than  any  Party,  fuppgfing  themfelves  right,  ihould 
fo  foon  as  they  are  able,  endeavour  at  any  rate  to 
get  uppermoit,  that  they  might  bring  under  thofe 
of  another  Opinion,  and  force  the  Magiltrate  to 
uphold  their  Way,  to  the  mine  of  all  others.  What 
Engine  the  Pope  of  Rome  ufed  to  make  of  his  pre- 
tended Power  in  this  thing,  upon  any  pretence  of 
dillike  to  any  Prince  or  State,  even  for  very  fmall 
Herefies,  in  their  own  account,  to  depofe  Princesr 
and  fet  up  their  Subjects  againlt  them,  and  give 
their  Dominions  to  other  Princes  to  ferve  his  Jn- 
tereft,  they  cannot  be  ignorant,  that  have  read 
the  Life  of  hildebrand-?  and  how  Proteftants  have 
vindicated  the  Liberty  bf  their  Confciences,  after 
this  fame  manner,  is  apparent.  They  fufFered  much 
in  France^  to  the  great  Increafe  and  Advantage  of 
their  Party  ^  but  how  foon  they  found  themfelves 
confiderable,  and  had  gotten  fome  Princes  upon 
their  fide,  they  began  to  let  the  King  know,  that 
they  mufr  either  have  the  Liberty  of  their  Con- 
sciences, or  elfe  they  would  purchafe  it  5  not  by 
Suffering,  but  by  Fighting.  And  the  Experience 
of  other  Proteltant  States  fhews,  that  if  Henry  ^ho. 
Fourth,  to  pleafe  the  Papifts,  had  not  quitted  his 
Jteiigion,  to  get  the  Crown  the  more  peaceably, 
and  lb  the  Proteltants  had  prevailed  with  the  Sword, 

they; 


Of  the  Poker  of  the  Civil  Magiftratc.  501 


they  would  as  well  have  taught  the  Papilts  with  the 
Faggot,  and  led  them  to  the  Stake  :  So  that  this 
Principle  of  Perfection,  on  all  hands,  is  the  ground 
of  all  thofe  Miferies  and  Contentions.  For  fo  long 
as  any-  Party  is  perfwaded,  that  it  is  both  lawful 
for  them,  and  their  duty,  if  in  power,  to  defhby 
thofe  that  differ  from  them  h  it  naturally  follows, 
they  ought  to  ufe  all  means  poihble  to  get  that 
Power,  whereby  they  may  f.cure  themfelves  in 
the  ruine  of  their  Adverfiries.  And  that  Papijis 
judge  it  not  unlawful  to  compel  the  Magiltrate, 
if  they  be  ttrong  enough  to  do  it,  to  effeftthisj 
Experience  fliews  it  to  be  aknownPopifh  principle, 
That  the  Pope  may  depofe  an  Heretkk  Prince,  and  ab- 
folve  the  People  from  the  Oath  of  tile  lit  y  :  And  the 
Pope,  as  is  above  faid,  hath  done  fo  to  divers 
Prirces-,  and  this  Do&rine  is  defended  by  bel- 
Jar  mine  againft  Barclay,  The  French  refufed  Henry 
the  Fourth,  till  he  quitted  his  Religion.  And  as 
for  Proteltants,  many  of  them  fcruple  not  to  affirm, 
That  wicked  Kings  and  Magi  Urates  may  bedepofedani 
killed  $  yea,  our  Scotch  Prejbyterians  are  as  pofitive 
In  it,  as  any  fefmts\  who  would  not  admit  King 
Charles  the  Second,  tho'  otherwife  a  Proteftanc  Prince, 
unlefs  he  would  fwear  to  Renounce  ppifcopacy,  a 
matter  of  a  great  difference,  tho'  contrary  to  his 
Confcience.  Now  how  little  proportion  theft 
things  bear  with  the  Primitive  Chriltians,  and  the 
Religion  propagated  by  Chrift  and  his  Apottles, 
needs  no  great  demonltration^  and  it  is  obfervable, 
That  notwithstanding  many  other  Superlli:i 
crept  into  the  Church  very  early,  yet  this  o\  t 
fecution  was  fo  inconfiftent  with  the  Nature  of  the 
Gofpel,  and  Liberty  of  Gonfcicnce,  as  we  have  al- 
iened it,  fuch  an  innate  and  natural  part  of  the 
Chriftian  Religion,  that  almolt  all  the  Chriftian 
Writers,  for  the  firft  Three  Hundred  \  ears,  car- 
neltly  contended  for  ir,  condemning  the  contrary 
Opinion.  a 

K  k  5  ^  v- 


J^2  PROPOSITION    XIV. 


§.  V.  Thus  Athanaftus  $  It  is  the  property  of  Piety 
Athaiv  in  not  to  force,  but  to  perjwade,in  imitation  oj  our  Lord? 
>¥  vcboj creed  no  body,  but  lejt  a  to  the  will  0j  every  one 
\&'ibid.  to  jcllowbim,%Lz.  But  the  Devil,  becaufe  he  bath  no- 
thing oj  Truth,  ufes  Knocks  and  Axes,  to  break  up  the 
doors  ofjuch  as  receive  him.  But  our  Saviour  is  meek, 
teaching  the  Truth  \  whofoever  will  come  after  mc,  and 
whofoever  will  be  my  Dijciple,  &c.  but  conflraining  none, 
coming  to  us,  and  knocking  rather,  and  faying,  My  Si- 
ller, my  Spoufe,  open  to  me,&V.  And  entereth  when 
l'j  is  opened  to,  and  retires  ij  they  delay,  and  will  not  o~ 
pen  unto  him-,  becaufe  it  Is  not  with  Swords,  nor  Darts, 
nor  Soldiers,  nor  Armour,  that  Truth  Is  to  be  declared,  but 
nith  Perfwafion  and  Counjel.  And  it  is  obfervable, 
that  they  were  the  impious  Arrians,  who  firit  of 
all  brought  in  this  Do&rine,  to  Peifecute  others, 
among  Chriftians,  whofe  Succeffors  borh  Papifts 
and  Proteftants  are  in  this  mat  ter^few  horn  Athanafius 


lh2?.'<u~  thus  reproveth  further :  Where  (  faith  he )  have  they 


1 ' ' 

fi^afua,  /earned  to  peifecute  ?  Certainly  they  cannot  fay,  they 

tQm*  l'  have  learned  it  from  the  Saints  -,  but  this  has  been  given 
tlem,  fS  taught  them  oj  the  Devil.  The  Lord  commanded 
indeed  fometimes  to  flee, and  the  Saints  fometimesfle&\ 
but  to  perfecute,  is  the  Invention  and  argument  oj  the 
Devil,  which  hefeeks  again  ft  all.  And  after  he  faith. 
In  fofar  a*  the  Arrians  banlfh  thofe  that  will  not  fub- 
fcribe  their  Decrees,  they  fhew  that  they  are  contrary 
to  Cbnslians,  and  Friends  of  the  Devil. 

but  now,  0  lamentable  ( faith  Hilarius )  they  are  the 

Kji.  av.tfi  Suffrages  oj  the  Earth,  that  recommend  the  Religion  of 
Gjd,&Cbrift  Is  found  naked  of  his  Venue,  while  Ambi- 
tion muft  give  Credit  to  his  'Name.  The  Church  reproves 
and  fights  by  Baniftjmsnts  £$  Prifons,  and  jorcethherfelf 
to  be  believed,  which  once  wlu;  believed,  becaufe  oj  the 
Imprijonments  and  Banlffmicnts  her  felj  ftjfered.  Sb$ 
that  once  vocta  confc crated  by  the  Terrors  oj  her  Derfecu- 
s,  depenis  now  upon  the  dignity  of  thofe,  that  are  in 
l:r  Communion.  She  that  once  wo*  propagated  by  her 
i:i:::jLcd  Prlejls^  now  banifijctb  the  Pricfis,     Andfhe. 


Of  the  Tower  of  the  Civil  Maglftrate. 


boatls  now,  that  fix  Is  loved  of  the  World,  wba  could 
not  have  been  Cbrifl's,  if  fie  had  not  been  hated  oj  the 
World. 

The  Church  ("faith  Hierom  )  was  founded  by  fi-?l-  Hiernn. 
ding  of  Blood,  and  by  fuffering,  and  not  in  doing  of  ' '        l 
hurt.     The  Church  inert  of ed  by  Persecutions^  and  ci 
crowned  by  Alatryrdom. 

Ambrofe,  fpeaking  of  Auxentiusf rixth  thus,  Wh  m  Ami 
be  (viz.  Auxentius  )could  not  deceive  by  1\ 
thinks  ought  to  be  killed  with  the  Sword,  ma/ang  bloody 
Laws  with  his  Mouth, writing  them  with  bis  own  Hands, 
end  Imagining^  that  arr  Edict  can  command  Fa:ih. 

And  the  fame  Ambroje  hhh,That  going  into  Fra nee, 
be  would  not  communicate  with  thofe  Bifiops,  that  re 
quired,  That  Here  ticks  fiould  be  put  to  death. 

The  Emperor  Alar  ti  an  us,  who  aflembled  the  Cvun 
cil  of  Chalcedon,  protelts,  That  he  would  notjorce  nor  *u  a 
confirain  any  one  to  fubficribe  the  Council of  Chalced 
againft  his  will.    0 

(a;  Hoftus,  Bifhop  of  Corduba  teltifies,   Tbat  the  \ 
Emperor  Conftans    would  not  conjirain  any  to  beOt 
tbodox. 

(b)  Hilarius  faith  further,   That  God  teachcth,  ra  \ 
iher  than  exaffctb,  the   knowledge  of  hi mfc If ,  and 
thorizing  his  Commandments  by  theM'i  racks  of  his  he: 
venly  Works  •,  he  wills  not,  that  any  fiould  confefs  him 
with  a  forced  Will,  8tc.     He  is  the  God  of  the  whole 
Unlverfe,  he  needs  not  a  forcedObedicnce.nur  requires 
a    constrained  Confejjion. 

(c)Cbrl(l  (faith  Ambrofe  )fent  his  Apcft/es  to     1 
Faith-,  not  to  conflrain,  but  to  teach;   not  to  txcrcijt 
coercive  Tower,  but  to  extol  the  DoSrine  of  Humil 

Hence  Cyprian,  (&)  comparing  the  Old  C 
with  the  New,faith,  Then  were  they  put  :    I 
the  outward  Sword,  but  now  the  P/  "  ontum ul- 

cus are  cut  off with  the  Spiriual  Sword, /t  being  caji  out 
cftheChurch.    And  this  anfwersyery  well  tin:  0 
jeaion,  before  obferved,  taken  from  the  Practice  1  I 
the  Jews  under  the  Law. 
K:      "  Ivk  4  00  Sci 


sc4  PROPOSITION     XIV. 

(e)  Z>te  (faith  Tertullian  to  the  Heathens)  if  it  b& 
fcoTertull.  not  to  contribute  to  the  Renown  of  Religion,  tofeek  to 
jipoLci^.  tajie  away  the  Liberty  of  Religion,  and  to  hinder  Men 
their  choice  of  God,  that  I  may  not  be  admitted  to  adore 
whom  I  will,  but  mafl  be  conftrained  tofer\e  him,  whom 
I  will  not.     There  is  none,  nay  not  a  Man,  that  dejires 
to  be  adored  by  any  again ft  their  will     And  again,  Its 
c2Q^'    a  rf)l72g  that  eajily  appears  to  be  unjuU,  to  conftrain  and 
force  Men  to  Jacrifice  againft  their  wills  :  Seeing  to  do 
the  Service  of  God,  there  is  requireda  willing  Heart. 
idem  ad     And  again,  //  is  an  Humane  Right,  and  Natural  Rower, 
ScapuU.2.  tjyat  every  one  Worjhip  what  he  efieems-,  and  one  Man's 
Religion  doth  not  profit  nor  hurt  another.  Neither  is  it 
any  puce  of  Religion,  to  enforce  Religion,  which  mufl  be 
-undertaken  ty  Confent,  and  not  by  Violence,  feeing  that 
the  Sacrifices  themfelves  are  not  required,  but  font  a 
willing  mind. 

Now,  how  either  Papifts  or  Proteltants  (that  boaft 
of  Antiquity  )  can  get  by  thefe  plain  Teltimonies, 
let  any  Rational  Man  judge.  And  indeed  I  much 
queltion,  if  in  any  one  point  owned  by  them,  and 
denied  by  us,  they  can  find  all  the  Old  Fathers  and 
Writers  fo  exaftly  unanimous.  Which  fhews,  how 
contrary  all  of  them  judge  this  to  be  to  the  Na- 
ture of  Chriltianity,  and  that  in  the  point  of  Per- 
fection, lay  no  fmall  part  of  the  Apoftafie  5  which, 
from  little  to  more,  came  to  that,  That  the  Pope 
-upon  every  fmall  Dijcontent,  would  excommunicate 
Princes,  abfolve  their  Sub) efts  from  obeying  them,  ami 
turn'them  in  and  out  at  his pleafure.  Now  if  Prote- 
ltants do  juftly  abhor  thefe  things  among  Papifts, 
Is  it  not  fad,  that  they  fhould  do  the  like  them- 
felves ?  A  thing  that  at  their  firft  appearance,  when 
they  were  in  their  Primitive  Innocency,  they  did 
not  think  on,  as  appears  by  that  Saying  of  Luther: 
tutfi.  lib.  Neither  Pope  nor  Bifhop,  nor  any  other  Man,  hath  power 
de  captiyi-  to  oblige  a  Chrifiian  to  one  Syllabic,  except  it  be  by  his 
tvlon.Ba*  own  confent>  And  again,  I  call  boldly  to  Chrittians, 
that  neither  Man  nor  Angel  can  wjtofe  any  Ldw  upon 

them, 


Oj  the  Power  of  the  Civil  Magiftrate. 


5c 


them,  but  Jo  far  as  they  will  •  for  we  art  free  <j  all. 
And  when  he  appeared  at  the  Diet  o\  Spies,  be- 
fore the  Emperor,  in  a  particular^tonfeience  he 
had  before  the  Arch  Bifhop  of  'Inert,  and  hacbim 
Eleftor  of  Brandenburg,  when  there  feemed  no 
poflibility  of  agreeing  him  with  his  Oppofers  .|uv 
asking  him,  What  Re  medy  feemd  to  him  nwftfit  r>  tit 
anfwered,  The  Co unj el  that  Gamaliel  pr^vjed  t  \ 
Jews,  to  wit,  Thai  ij  this  dejlgn  wa*  oj  Got.  it 
Uand;  if  not ^  it  would  van ifh  \  which,  he/ail,*,:  \  ■ 
content  the  Pope:  He  did  nor  \'ay,beea«Je  he  w<u 
Right,  he  ought  to  he  /pared,  [or  this  Counlel  iup- 
pofeth,  that  thofe  rlut  are  tolerated  may  be  wiong  ; 
and  yet  how  foon  did  the  fame  Luther,  e're  he  was 
well  fecure  himfelf,  prefs  the  Elector  of  Saxony  to 
banifh  poor  Caroloftadius,  becaufe  he  could  not,  in 
all  things,  fubmit  to  his  Judgment  ?  And  certainly 
it  is  not  without  ground  reported,  That  it  fmote 
Luther  to  the  Heart  (  fo  rhat  he  needed  to  be  com- 
forted )  when  he  was  informed,  Thar  CaroloBadius% 
in  his  Letter  to  his  Congregarion,  liiled  himielf, 
A  Man  bamfhedfor  Confciencc,  by  the  procurement  of 
Martin  Luther.  And  iince  both  the  Lutherans  and 
Calvinifls,  not  admirting  one  another  to  Worfhip 
in  thofe  refpe&ive  Dominions,  fheweth  how  little 
better  they  are,  thaw  either  Papijis  or  Arrians  in  this 
particular.  And  yet  Calvin  faith,  That  the  Cortfci-  J 
ence  is  free  from  the  power  oj  all  Men  :  If  fo,  whv 
then  did  he  caufe  Caiiellio  to  be  banifh 'd  becai:  MS 
he  could  not,  for  Confcience  fake,  believe  as  he  did, 
That  God  had  ordained  Men  to  be  damned  ?  And  S  r- 
vetus  to  be  burned,  for  denying  the  Divinity  I 
Chriji,  if  Calvin's  Report  of  him  he  to  be  credited  \ 
Which  Opinion,  tho'  indeed  it  was  to  be  abomi- 
nated, yet  no  Iefs  was  Calvin's  Practice,  in  cauhng 
him  to  be  burned,  and  afterwards  defending,  thai 
it  was  lawful  to  burn  Hcrctuks-,  by  winch  he  en- 
couraged the  Papijis  to  lead  his  Followers  the  m 
confidently  to  the  Stake,  as  having  for  their  V  ar- 


■>o6  PROPOSITION     XIV. 

»  : , , 


rant  the  Do&rine  of  their  own  Se&mafter  :    Which 
they  omitted   not  frequently  to  twit  them  with  ; 
and  indeed  it  &as  to  them  unanswerable.     Hence, 
upon   this  occafion,   the  Judicious  Author  of  the 
Hiftory  of  the  Council  of  Trent   (in  his .  Fifth  Book9 
where  giving  an  account  of  feveral  Proteftants  that 
were  burned  for  their  Religion)  well   and    wifely 
obferveth  it,  as  a  matter  of  aftonifhment,  that  tbofe  of 
the  new  Reformation  did  offer  to  punifb  in  the  cafe  of 
Religion.    And  afterwards,  taking  notice,  that  Cat- 
'  vin  juttifies  the  punifhing  of  Hereticks,   he  adds  : 
Butjince  the  name  of  Herefie  may  be  more  or  left  re- 
flrifted,  yea,   or  diverfty  taken,  this  Doflrine  may  be 
likcwife  taken  in  divers  fenfes,  and  may  at  one  time 
hurt  tbofe,  whom  at  another  tune  it  may  have  bene- 
fitted. 
Wntefont       So  that  this   Doflrine  of  Perfecution  cannot  be 
ft?fn&he°£  maintained   by  Proteftants,   without   ftrengthening 
the  Vopijh   the  Hands  of  Popifh  Inquifitors  ;  and  indeed,  in  the 
fapuijitioni  end,  lands  in   direcl  Popery.     Seeing,  if  1  may   not 
prof  eft  and  preach  that    Religion,   which  I  am  per- 
f waded  of  in  my  own  Conference  is  true,  it  is  to  no  pur- 
pofe  to  fear  ch  the  Scriptures,  or  tofeek  to  choofe  my  own 
faith  by  Convittions  thence  derived  ■,  fince  whatever  I 
ebferve,  or  am  perf waded  of ,  I  muft  either  fub\eU  to 
the  Judgment  of  the  Magi  (irate  and  Church  of  that 
place  I  am  in,  or  elfe  refolve  to  remove,  or  dye.     Yea 
doth  not  this  Heretical  and    Antichriftian  DoSrine, 
both  of  Pap i ft s  and  Proteftants,   at  laft  refolve    into 
that  curfed  Policy  of  Mahomet,  who  prohibited   all 
Reafon  or  Difeourfe  about  Religion,  as  occasioning  Fa- 
Sions  and  Divfons  ?  And  indeed,  thofe  that  prefs 
Perfecution,  and  deny  Liberty  of  Confcience,  do  there- 
by (hew  themfelves'more  the  Difciples  of  Mahomet, 
than  ofCbrift;  and  that  they  are  no  ways  followers 
of  the  Apoltle's  Doftrine,    who  defircd  the  Thejfa- 
lonians,  To  prove  all  things,  and  hold  f aft  that  which 
is  good,  i  Theff.  ?.  21.  And  alfo  faith,  Untofuch  as 
*?;e  cthcrwifc  minded^  God  f hall  reveal  it ,  Phil.  J.  JS- 

not 


Of  the  Power  of  the  Civil  Magijlrate.  507 

not  that  by  Bearings  and  Banifhmenrs  it  mult  be 
knocked  into  them. 

§.  VI.  Now  the  ground  of  Perfection,  as  harh 
keen  above  fhewn,  is  an  unwilLngncjs  ttffuffer^fot  no 
Man,  that  will  perfecute  another  fur  his  1  onjeunce 
would  fuffer  for  his  own,  if  he  could  avoid  it,  feeing 
his  Principle  obliges  him,  if  he  hud  pow<  r,  by  force 
toeftablifh  that  which  he  judges  is  the  Truth,  and 
fo  to  force  others  to  it.  Therefore  1  judge  it  irucr, 
for  the  Information  of  the  Narions,  briefly  to  add 
fomething  in  this  place  concerning  the  Katun  if 
true  Christian  Sufferings^  whereunro  a  very  faith!  il 
Teftimony.has  been  born  by  God's  Witnefl  1 

lie  hath  raifed  up  in  this  Age,  beyond  what  hath 
been  generally  known  or  practifed  for  thefe  many 
Generations,  yea,  fince  the  Apoiialie  took  place. 
Yet  'tis  not  my  defign  here  in  any  wife  to  derogate 
from  the  Sufferings  of  the  Proteltant  Martyrs,  whom 
I  believe  to  have  walked  in  Vaithfulnefs  towards 
God,  according  to  the  Difpenfution  of  Light  in  that 
Day  appearing,  and  of  which  many  were  utter  Fne- 
miesto  Perfecution,  as  by  their  Teitimonies  agaii-ft 
it  might  be  made  appear. 

Bur  the  True,  Faithful  and  Chriftian  Suffering  \sy 
for  Men  toprofefs  what  they  are  per f  traded  :s  right,  a  til 
fopractlfe  arid  perform  their Worjhip  towards  <Jod,  at 
being  their  true  right  fo  to  do  ^  and  neither  to  do  more  in 
that,  becaufe  of  outward  incouragement  from  Men-,  nor 
any  whit  lefs'bccaufe  of  the  f  ear  nf  their  Law  s  m  i  Aits 
againft  it.  Thus  for  a  Chriftian  Man  to  vindicate, 
his  juit  Liberty,  with  fo  much  Boldnefs,  and  yet 
Innocency,  will  in  due  time,  tho'  through  Blood, 
purchafe  Peace  ;  as  this  Age  has  in  fome  mealure 
Experienced,  and  many  are  Witneffes  of  it  j  which 
yet  (hall  be  more  apparent  to  the  World,  a>  Truth 
takes  place  in  the  Earth.  But  they  greatly  fin 
againft  this  excellent  Rule,  that  in  time  ol  Pc  - 
tion  do  not  profefs  their  own  way,  fo  much  a 
feouWj  if  ic  were  otherwifc  •,  and  yet,  vhen 


5o8  PROPOSITION    XIV. 


can  get  the  Magiftrate  upon  their  fide,  not  only 
ftretch  their  own  Liberty  to  the  utmolt,  but  feek 
to  eltablifh  the  fame,  by  denying  it  to  oihers. 
the  uv»-  But  of  tnis  excellent  Patience  and  Sufferings,  the 
cent  suffer-  Witneffes  of  God,  in  fcorn  called  Quakers,  have 
Tc%i7the  §'lven  a  manifeft  proof:  For  fo  foon  as  God  re- 
eaWd Qua-  vealed  his  Truth  among  them,  without  regard  to 
to*  ail  Oppofition,  or  what  they  might  meet  with,  they 
went  up  and  down,  as  they  were  moved  of  the 
Lord,  preaching  and  propagating  the  Truth  in  Mar- 
ket-places, High-ways,  Streets,  and  pubiick  Tem- 
ples, tho'  daily  beaten,  whipped,  bruifed,  hailed 
and  imprifoned  therefor.  And  when  there  was 
anywhere  a  Church  or  AfTembly  gathered,  they 
taught  them  to  keep  their  Meetings  openly,  and 
not  to  (hut  the  Door,  nor  do  it  by  ftealth,  that 
all  might  know  it,  and  who  would  might  enter. 
And  as  hereby  all  jult  occafion  of  fear  of  Plotting 
againft  the  Government  was  fully  removed,  fo  this 
their  Courage  and  Faithfulnefs,  in  not  giving  over 
their  meeting  together  (but  more  efpecially  the 
Pretence  and  Glory  of  God,  manifefted  in  the 
Meeting,  being  terrible  to  the  Confciences  of  the 
PerfecutorsJ  did  fo  weary  out  the  Malice  of  their 
Adverfaries,  that  often-times  they  were  forced  to 
leave  their  Work  undone.  For  when  they  came 
to  break  up  a  Meeting,  they  were  forced  to  take 
every  Individual  out  by  force  5  they  not  being  free 
to  give  up  their  Liberty,  by  diflblving  at  their  Com- 
mand $  And  when  they  were  hailed  out,  unlefs 
they  were  kept  forth  by  Violence,  they  prefent- 
!y  returned  peaceably  to  their  place.  Yea,  when 
fometimes  the  Magistrates  have  pulled  down 
their  Meeting-houfes,  they  have  met  the  next  day 
openly  upon  the  Rubbilh,  and  fo  by  Innocency 
kept  their  PoiTeflion  and  Ground,  being  properly 
their  own,  and  their  right  to  meet  and  worfhip 
God  being  not  forfeited  to  any.  So  that  when 
Armed  Men  have  corns  to  dilfolve  them,   it  was 

impofliblg- 


Oj  the  Fouer  of  the  Civil  Magiftrate, 


impoflible  for  them  to  do  ir,  unlefs  they  had  killed 
every  one  h  for  they  flood  fo  dofe  together,    that 
no  force  could   move  any  one  to  itir,   until  vio- 
lently pull  d  thence  •    So  that  when  the  Malice  of 
their  Oppofers  itirred  them  to  take  Shovels    and 
throw  the  Rubbifh  upon   them,   there  they  'flood 
unmoved,  being  willing,  if  the  Lord  ihould  fo  pei- 
mit,  to  have  been  there  buried  alive,  witneffine  i  r 
him.    As  this  Patient,  but  yet  Couragious  way  of 
Suffering,  made  the  Perfecutors  work  very  heavy 
and  wearifom  unro  them  5  fo  the  Courage  and  Pa- 
tience of  the  Sufferers,  uiing   no  Rehiiance,   nor 
bringing  any  Weapons  to  defend  thcmfelves,  nor 
feeking  any  ways  Revenge  upon  fuch  occafions,  did 
fecretly  fmite  the  Hearts  of  the  Perfecutors,  and 
made  their  Chariot-wheels  go  on  heavily  :  Thus 
after  much  and  many  kind  of  Sufferings  thus  pati- 
ently born,   which  to  rehearfe  would  make  a  Vo- 
lume of  it  felf,  which   may  in  due  time  be  pub- 
lifhed  to  the  Nations,  (for  we  have  them  upon 
Record)  a  kind  of  Kegative  Liberty  has  been   ob- 
tained, fo  that  at   prefent  for  the  moll:  part  w& 
meet  together  without  diiturbance  from  the  Magi- 
ftrate.    But  on  the  contrary,  molt  Frotefiants,  when 
they  have  not  the  allowance  and  toleration  of  the 
Magiltrate,  meet  only  in  fecret,  and  hide  tl 
Tettimony^  and  if  they  be  difcovered,   it  there  be 
any  probability  of  making   their  elcape  by  force 
(or  fuppofe  it  were  by  cutting  off  thole  tl  at  leek 
them  out)  they  will  do  it  •,  whereby  they  loie  the 
Glory  of  their  Sufferings,  by  not  appearii: 
innocent  Followers  of  Ch rift,  nor  having  a   Tel  i- 
mony  of  their  Harmlefnefs  in   the   Hearts  of  rl 
Purfuers-,    their  Fury,    by  fuch  refinance,   is 
more  kindled  againlt  them.     As  to  this  la  It  | 
of  refilling  fuch  as  perfecure  them,  they   can  lay 
claim  to  no  Precept  from  Chrilr,    not  any  txam- 
pie  of  him,  or  his  Apoftlcs  approved. 


509 


5io  PROPOSITION.    XIV. 

Obj\a.  Bui  as  to  the  firit  part,  for  fleeing  and  meet- 
ing fecretly,  and  not  openly  teltifying  for  the 
Truch,  they  ufually  objeft  that  Saying  of  Chrilt,. 
M 1 1.  i  o.  2  3.  When  they  perjecute  you  in  this  City,  flee 
ye  into  another.  And  Acts  9.  4.  That  the  Difciples 
met  jecretly,  for  j ear  of  the  Jews.  And  Alls  9.  2?. 
Thar  Paul  too*  let  out  oj  Damafcus  in  a  Basket  down 
by  the  Wall. 
'Arjw.  To  all  which  I  anfwer,  Firji,  As  to  that  Saying 
ofChrift,  it  is  a  Qjieftion,  if  it  had  any  further 
Relation,  than  to  that  particular  MeiTage,  with 
which  he  fent  them  to  the  Jews  5  yea,  the  latter  end 
of  the  words  feem  exprefly  to  hold  forth  ib  much, 
For  yeJJjall  not  have  gone  over  the  Cities  of  Juda,  till 
the  Son  of  Alan  be  come.  Now  a  particular  Praftice 
or  Command,  for  a  particular  time,  will  not  ferve 
for  a  Precedent  to  any,  at  this  day,  to  (hun  the 
Crofs  ofChrift.  But  fuppofing  this  Precept  to  reach 
farther,  ir  mull:  be  fo  underftood,  to  be  made  ufe  of 
only  according  as  the  Spirit  giveth  liberty  ^  elfe  no 
?teetn*in  ^arl  t*m  could  flee,  might  fuffer  Perfecution.  How 
timeof£er>  then  did  not  the  Apoltles,  John  and  Peter  flee,  when 
mtTulwed.l^Qy  were  the  firft  time  perfecuted  at  Jerusalem  ? 
'But  on  the  contrary,  went  the  next  day,  after 
they  were  difcharged  by  the  Council,  and  preached 
boldlv  to  the  People.  But  indeed  many  are  but  too 
capable  to  ftretch  fuch  Sayings  as  thefe  for  Self- 
prefervation,  and  therefore  have  great  ground  to 
fear,  when  rhey  interpret  them,  that  they  fhun  to 
witnefs  for  Chrilt,  for  fear  of  hurt  to  themfelves, 
left  they  mi  flake  them.  As  for  that  private  meet- 
ing of  the  Difciples,  we  have  only  an  account  of 
the  matter  ofFift,  but  that  fuffices  not  to  make 
of  it  a  Precedent  for  us,  and  Mens  aptnefs  to  imi- 
tate them  in  that  (which,  for  ought  we  know, 
might  have  been  an  Aft  of  Weakness,)  and  not  in 
other  things  of  the  contrary  nature,  (hews,  that 
it  is  not  a  'rue  Zeal  to  be  like  thofe  Difciples, 
but  indeed  a  Dwfire  to  preferve  themfelves,  which 

moves  ; 


Of  the  Power  of  the  Civil  Magnate. 


%\\ 


moves  them  fo  to  do.  Laft/y,  As  to  that  of  tavF* 
being  conveyed  out  of  Damaftm,  the  cafe  was  An- 
gular, and  is  not  to  be  doubted,  but  it  was  done 
by  a  fpecial  Allowance  from  God,  who  having  dc- 
figned  him  to  be  a  principal  Miniiter  of  his  Gofpel 
faw  meet,  in  his  Wifdom,  to  difrppoint  the  wicked 
Council  of  the  ferns.  But  our  Adverfaries  have  no 
fuch  Pretext  for  fleeing,  whole  fleeing  proceeds  irom 
Self  Prefervation,  not  from  Immediate  Revelation. 
And  that  Paul  made  not  this  the  method  of  his 
procedure,  appears,  in  that  at  another  time,  not- 
withstanding the  perfwafion  of  his  Friends,  and 
certain  Prophecies  of  his  Sufferings  to  come,  he 
would  not  be  diffwaded  from  going  up  to  feruja- 
lem,  which  according  to  the  fore  mentioned  Rule, 
he  fhould  have  done. 

But  Laftly,  To  conclude  this  matter,  Glory  to 
God,   and  our  Lord  Jefus  Chiift,   that  now  thefe  7W**«,J| 
Twenty  Five  Years,  fince  we  were  known  to  be  a  di-  li  I  »  ty 
itincT:  and  feparate  People,  hath  given  us  faithfully  *"*" 
to  fuffer  for  his  Name,  without  fhrinking  or  fleeing 
the  Crofs  -,  and  what  Liberty  we  now  enjoy,   it  is 
by  his  Mercy,  and   not  by  any  outward  Working 
or  Procuring  of  our  own,  but  'tis  He  has  wrought 
upon  the  Hearts  of  our  Oppofers.     Nor  was  it  any 
outward  Interelf  hath  procured  it  unto  us,  but  the 
Teltimony  of  our  Harmlefneis  in  the  Hearts  of  cur 
Superiours:  For  God  hath  preferved  us  hitherto  in 
the  patient  Sufferings  of  Jefus,  that  wre  have  not  give 
away  our  Caufe  by  perfecuting  any,  which  few,   if 
any,  Chriitians  that  I  know  can  fiy.     Now  agairtt 
our  Unparallell'd,  yet  innocent  and  Chriflian  Can1 
our  Malicious  Enemies  have  nothing  to  lay,  but  that 
If  we  had  Power,  we  would  do  fo  likewife.    T! 
is  a  piece  of  mcer  unreafonable  Malice,  and  a  Pri\  '.- 
ledge  they  take  to  judge  of  things  to  corre,  which 
they  have  not  by  Immediate  Revelation  ^  and  fure- 
ly  it  is  the  greateft  heighth  of  barfh  Ju dj  To 

fay,  Men  would  do  contrary  to  their  pj  «■ 

1 


512  PROPOSITION     XV. 

ciple,  it  they  could,  who  have  from  their  Practice 
hitherto  given  no  ground  for  it,  and  wherein  they 
only  judge  others  by  rhemfelves:  Such  Conjectures 
cannot  miiitae  a^ainft  us,  fo  long  as  we  are  Inno- 
cent. AnJ  it  we  ever  prove  guilty  of  Perfecution? 
hy  forcing  other  Men  by  Corporal  Punifhment  to 
our  way,  then  let  us  be  judged  the  greatelt  of  Hy- 
pocrites, and  let  not  any  ipare  to  persecute  us.  Amen, 
faith  my  Soul. 


PROPOSITION    XV. 

Concerning  Salutations  and  Recreations,  8cc." 

Eph.?.  ii.  Seeing  the  chief  End  ^//Religion  is  to  redeem  Men 
i  Pet  i  14.  from  the  Spirit  and  vain  Con verfation  of  this  World, 
Jer1"*  P'  an& l0  leadintoinward  Communion  with  God,  before 
tofts  10.26.  whom,  if  we  fear  always,  we  are  accounted  happy  ; 
CoL  z.'s.1'  there) ore  all  the  vain  Cufioms  and  Habits  thereof, 
both  in  Word  and  Deed,  are  to  be  rejected  and  for- 
fa  ken  by  thofe^  who  come  to  this  Fear  \fuch  as  taking 
off  the  Hat  to  a  Man,  the  Bowings  and  Cringings  of 
the  Body,  andfuch  oiher  Salutations  of  that  kind,  with 
alltheFoolifl)  and  Super ftitious  Formalities  attending 
them  5  all  which  Man  hat  invented  in  his  degenerate 
State,  to  feed  his  Pride  in  the  vain  Pomp  and  Glory 
of  this  World  :  As  alfo  the  unprofitable  Plays,  frivo- 
lous Recreations,  Sportings  arid  Gamings,  which  arc 
Invented  to  pafS  away  the  precious  Time,  and  divert 
the  Mindfrom  the  Witnefs  of  God  in  the  Heart, 
and  from  the  living  Senfe  of  his  Fear,  and  from 
that  Evangelical  Spirit,  wherewith  Chrifians  ought 
to  be  leavened,  and  which  leads  into  Sobriety,  Gra- 
vity, and  Godly  Fear  *,  in  which  ay  we  abide,  the 
Bieffing  of  the  Lord  is  felt  to  attend  us  in  thofe 
Actions,  in  which  we  arc  neceffarlly  ingogei,  in  or- 
der to  the  taking  Care  for  the  bujUwnce  of  the  out- 
w.u'd  Alan. 


0}  Salutations  and  liecr 


rations* 


5i  3 


§.  I.  TJAving  hitherto  treated  of  the  Principles 

1  A  ot  Religion,  both  relating  to  1  >    trin  \  and 

Worjhipi  I  am  now  tofpeak  of  fome  Prafiifes  which 

have  been  the  produft  ofnAis  Principle,   in   thofe 

Wirneffes  whom  God  hath  railed  up  in  this  clay    to 
teftifie  for  his  Truth.  It  Will  not  a  little  commend 
them  (Ifuppofe)  in  tie  judgment  of  Sober  and  Judi- 
cious Men,  that  taking  them  generally  (even  by  the 
Confeifion  of  their  Adverfaricsj  they  are  found  to 
be  free  of  thofe  Abominations  which  abound  am 
other  Profeffors,  fuch  as  are  Securing,  DrunkenncfS, 
Whoredom,  Ribtoufxcff9t£c  and  that   generally   tl  \ 
Very   coming  among   this    People  doih   naturally 
work  fuch  a  Change,  fo  that  many  Vicious  and  Pro- 
fine  Perfons   have  been  known,    by  coming  to  this 
Truth,  to  become  Sober  and  Vertuous*   and  many 
Light,  Vain  and  Wanton  ones,  to  become  Grave  and 
Serious,  as  our  Adverfaries  dare  not  deny  :  *  Yet  thac 
they  may  not  want  fomething  to  detract  us  for,  ce  fa 
not  toaccufe  us  for  thofe  things,  which,  when  i'ound 
among  themfelves,  they  highly  commend  5  thus  our 
Gravity,  they  call  Sutlcnnefi\  our  Scrioufnefi  Mr/  n- 
cholly  5  our  Silence,   Sottijhnefi.    Such  as  have  bee  1 
Vicious  and  Profane  among  them,  but  by  coming  to 
us  have  left  off  thofe  Evils  \  left  they  fhouid  com- 
mend the  Truth  of  our  Proreflion,  they  fay-,   Hue 
whereas  they  were.  Profane  before,  they  are  h-  corns 
worfe,  in  being  Hypocritical  and.  Spiritually  pi  u\.  It 
any  before  dljfolute  and  propbanc  among   them,  by 
coming  to  the  Truth  with  us,  become  frugal  and  dili- 
gent, then  they  will  charge  them  witiC 
And  if  any  Eminent  among  them  for  Scri  I  - 

cty.  and  Dlfcoveries  0}  God,  come  unto  as,  then  they 
will  fay,  they  were    always  fubje£t  t  >  Metaiic      y 

*  After  r  lis  manner,  the  Puf  f/<  ui'ed  to  di  y  "f 

the  Watdenfes,  of  whom  K  Popifti   '.<>r  iof  fo  writ  fh. 

Sert  of  the  Leonislt   hath  a  jiicat  ih<  iw  <>f  Ttuth  j  for  chmi  :h        i» 
Righteoufly  before  Men,  1  ill  things   •  U  "•  Go',  and     I 

the  Articles  which  med  in  ciieCnxdj  onljf  i..<-y  Mafymma 

aad  haw  die  Church  vt  Rome.  , 

L  \  ar.i 


5H  PROPOSITION     XV, 


and  to  kmbufhifm^  tho5  before,  when  among  them,  it 
was efteemd  neither  Melmcbolly nor  Entbujiafm,  in  an 
evil  fenfe,  but  Cbriftian  Gravity,  and  Divine  Revela- 
tion, Our  Boldnefi  and  Cbriftian  Suffering,  they  call 
Qh&inacy  and  Pertiriacy  ;  tho5  half  as  much,  if  among 
themfelves,  they  would  account  Cbriftian  Courage  and 
Mobility.  And  tho'  thus,  by  their  Envy,  they  Itrive 
to  read  all  relating  to  us  backwards,  counting  thofe 
things  Vice  in  us,  which  in  themfelves  they  would 
extol  as  Vermes  ^  yet  hath  the  Itreng'h  of  Truth 
extorted  this  Confeflion  often  from  them,  That  we 
tire  generally  a  pure  and  clean  People,  a*  to  the  outward 
Converfation. 

But  tbisr  they  fay,  is  but  in  Policy  to  commend  our 
Hercfie. 

But  fuch  Policy  it  is,  fay  I,  as  Chrift  and  his 
Apoftles  made  ufe  of,  and  all  good  Chriftians  ought 
to  do*,  yea,  fo  far  hath  Truth  prevailed  by  the 
Purity  of  its  Followers,  that  if  one  that  is  called  a 
Quaker,  do  but  that  which  is  common  among  them, 
as  to  laugb,  and  be  wanton,  [peak  at  large,  and  keep 
not  his  word  punctually,  or  be  overtaken  with  bafil- 
nefi,  or  anger,  they  preiently  fay,  0  ibis  is  againftyour 
Projcjjwn  !  As  if  indeed  fo  to  do  were  very  confident 
with  theirs  •,  wherein  tho'  they  fpeak  the  Truth, 
yet  they  giveaway  their  Caufe.  But  if  they  can 
find  any,  under  our  Name,  in  any  of  thofe  Evils 
common  among  themfelves,  (as  who  C3n  imagine, 
but  among  fo  many  Thoufands,  there  will  be  fome 
Chaff,  fince  of  Twelve  Apoitles,  one  was  found  to 
be  a  Devil)  O  how  will  they  infult,  and  make  more 
Noife  of  the  efcape  of  one  Quaker,  than  of  an  Hun- 
dred among  themfelves. 

§.  II.  But  there  are  fome  lingular  things,  which 
xnolt  of  all  our  Adverfaries  plead  for  the  lawful- 
ness of,  and  allow  themfelves  in,  as  no  ways  in-' 
confiltent  with  the  Cbriftian  Religion,  which  we  have 
found  to  be  no  ways  lawful  unto  us,  and  have  been 
commanded  of  the  Lord  to  lay  them  afide  5  tho* 

the 


Of  Salutations  and  Recreations. 


517 


the  doing  thereof  hath  occafioned  no  (mail  Suffer- 
ings and  Bufferings,  and  hath  procured  us  much 
Hatred  and  Malice  from  the  World.  And  becaufe 
the  Nature  ofthefe  things  is  fuch,  that  they  do 
upon  the  very  fight  diftinguifh  us,  and  make  us 
known,  fo  that  we  cannot  hide  our  felves  from 
any,  without  proving  Unfmhfui  to  our  Teltimo- 
ny*  our  Trials  and  Exercifes  have  here-through 
proved  the  more  numerous  and  difficult,  as  will 
after  appear.  Thefe  I  have  laboured  briefly  to 
comprehend  in  this  Proportion  5  but  they  may 
more  largely  be  exhibited  in  thefe  Six  following 
Propofitions. 

1.  That  it  is  not  lawful  to  give  to  Men  fuel)  flap 
tering  Titles,  a*  Your  Holinefs,  Your  Majefty,  Your  ***** 
Eminency,  Your  Excellency,  Your  Grace,  Your  Lord- 
(hip,  Your  Honour,  fffc.  nor  ujc  thfejlattei  ing  Words 
comtnonly  called,  COMPLEMENTS. 

2.  That  it  is  not  lawful  for  Chnfiians  to  kneel,   or  &*  «4| 
froftrate  ibctnf elves  to  any  Man,  or  to  bow  the  Body,  or  hnct' 

to  uncover  the  Head  to  them. 

3.  That  it  is  not  lawful  for  Chrifii.ms  to  itftfuper*  APP*"H 
flume sin  Apparel,  as  are  of  no  ufe,f.ive  jit  Ornament 

and  Vanity. 

4.  That  it  is  not  lawful  to  life  Games,  Sports   flays,  C: 
nor,  among  other  things,  Comedies  among  (  briftians  un- 
der the  notion  of  Recreations,  which  do  not  agree  with 
Chriflian  Silence,  Gravity,  and  Sobriety  :  For  Lat/gbing% 
Sporting,  Gaming,  Mocking,  Jefling*  Vain  Talking,  &c* 

is  not  Cbriftian  Liberty,  nor  harmiefi  711: 

5.  That  it  is  not  lawful  jor  CbrcScans  ; 

'ell  under  tie  Go/pel,  not  only  not  vainly,  and  in  it  r 
common  difcourje,  which  war  alfo forbidden  under  t '  e 
Mofaical  Law,  but  even  not  in  Judgment,  bcj.tc  1 
Magiflrate. 

6.  That  it  Is  not  lawful  f,r  ChriJiiaM  to  rrfjl  I 
9J  to  War  or  Fight  in  any  cafe* 


5j6  proposition  XV. 


Before  I  enter  upon  a  particular  Difquifition  of 
thefe  things,  I  (hall  firft  premife  fome  general  Con- 
federations,  to  prevent  all  Miftakes  -,  and  next  add 
fome  general  Confederations,  which  equally  refpeft 
all  of  them.    I  would  not  have  any  judge,   that 
hereby    we  intend   to  deltroy  the  mutual  Relation  ^ 
that  either  is  betwixt  Prince  and  People,  Mafter  and 
Servants,  Parents  and  Children  h  nay,  not  at  all :  We 
fhall  evidence,  that  our  Principle  in  thefe  things 
hath  no  fuch  Tendency,  and  that  thefe  Natural  Re- 
lations are  rather  better  eltablifhed,  than  any  ways 
hurt  by  it.    Next%  Let  not  any  judge,   that   from 
our  opinion  in  tiiefe  things,  any  neceffity  of  Level- 
ling will  follow,  or  that  all  Men  mult  have  things 
in  common.    Our  Principle  leaves  every  Man  to 
enjoy  that  peaceably,  which  either  his  ownlnduftry, 
cr  his  Parents,  have  purchafed  to  them  \  only  he  is 
thereby  inttru&ed  to   ufe^  it  aright,  both  for  his 
own  good,  and   that  of  his  Brethren  5  and  all  to 
the  Glory  of  God:    In  which  alfo  his  Afts  are  to 
be  voluntary,  and  no  ways  conjlrained.     And  further, 
we  fay  not  hereby,  that  no  Man  may  ufe  the  Crea- 
tion more  or  lefs  than  another  :  For  we  know,  that 
as  it  hath  pleafed  God  to  difpenfe  it  di verily,  giving 
to  fome  more,  and   fome  lefs,  fo  they  may  ufe  it 
accordingly.    Thefeveral  Conditions,  under  which 
£duc4tion  Menarediverily  ttated,  together  with  their  Educa- 
te™ ac>  ttons  anfwering  thereunto,  do  fufficiently  fhew  this: 
jpdtBgiy.   j|ie  §ervant  \s  not  t{ie  fame  way  Educated,   as  the 

Mafic  r^  nor  the  Tenant,  as  the  Landlord  -,  nor  the  Rich, 
as  the  Poor  $  nor  the  Princess  the  Peafant.  Now,  tho' 
it  be  not  lawful  for  any,  however  great  Abundance 
they  may  have,  or  what  ever  their  Education  may  be> 
to  ufe  that  which  is  meerly  fuperfluous  :  Yet  feeing 
their  Education  has  accultomed  them  thereunto,  and 
their  Capacity  enables  them  fo  to  do,  without  being 
Profufe  or  Extravagant,  they  may  ufe  things  better 
in  their  kind,  than  fuch  whole  Education  hath  neither 
accultomed  them  to  fuch  things,  nor  their  Capacity 

will 


Oj  Salutations  and  Recreations.  5  \  7 

Will  reach  to  compafs  them.    For  it  is  beyond  que- 
ftion,  that  whatever  thing  the  Creation  aff  rds,  is  Thc  /  lv//// 
for  the  ufe  of  Man,  and  the  moderate  ule  of  them  or  miiaw 
is  lawful  h  yet,per  accident,  they  may  be  unlawful  to^^l 
ibme,  and  not  to  others.    As  for  inltance,   he  that 
by  reafon  ofhisEftate  and  Education  hath  been 
ufed  to  eat  Flefh  and  drink  lVine,zn&  to  be  ctoathed 
with  ihzfineft^  Wool,  if  his  Eltate  will  bear  it,  &  he 
ufe  it  neither  in  Superfluity,  nor  Immoderately,  ho 
may  do  it  h  and  perhaps,  if  he  fhould  apply  himfeif 
to  feed  or  be  cloathed,  as  are  the  Peafants,"  it  might 
prejudice  the  Health  of  his  Body,  and  nothing  ad- 
vance his  Soul.    But  if  a  Man,  whofe  Eltate  and 
Education  had  accultomed  him  to  both  courfer  Food 
and  Rayment,  fhould  ltretch  himfeif  beyond  what 
he  had,   or  were  ufed  to,  to  the  manifelt  prejudice 
of  his  Family  and  Children,  no  doubt  it  would  be 
unlawful  to  him,  even  fo  to  eat  or  be  cloathed,  as 
another,  in  whom  it  is  lawful  ^  for  that  that  other 
may  be  as  much  mortified,  and  have  denied  himfeif 
as  much  in  coming  down  to  that,  which  this  aipircs 
to,  as  he  is  willing  to  be  like  him,  afpires  beyond 
what  he  either  is  able,  or  hath  accultomed  to  do. 
The  fafe  place  then  is,  for  fuch  as  have  Fulnefs,  to 
watch  over  themfelves,  that  they  ufe  it  moderate- 
ly, and  refcind  all  Superfluities  -,  being  willing,  fo 
far  as  they  can,  to  help  the  peed  of  thofe,  to  whom 
Providence  hath  allotted  a  fmaller  allowance.    Let  Jht  rv 
the  Brother  of  high  degree  re  Joyce,  in  that  he  1$  abafed,  10  help  i£fc 
end  fuch  as  God  calls  in  a  low  degree,  to  be  content  with  ***** 
their  Condition,  not  envying  thofc  Brethren,   who  have 
greater  abundance,  knowing  they  have  received  abun- 
dance, as  to  the  inward  Man  ;  which  is  chiefly  to   be 
regarded.  And  therefore  beware  of  fuch   a  Temp- 
tation, as  to  ufe  their  Calling  as  an  Engine  to  be 
Richer,  knowing,  they  have  this  advantage  beyond 
the  Rich  and  Koble  that  are  called,    that  the  Truth 
doth  not  any  ways   abafe   them,   nay,  not   in   the 
efteem  of  the  Wojld,  as  it  doth  the  other ;  hut 
"  *- "  -       LI 3      "*  ~  "'  thrc 


5I8  PROPOSITION     XV. 

that  they  are  rather  exalted  thereby,  in  that  as  to 
the  inward  and  Spiritual  Fellowfhip  of  the  Saints, 
they  became  the  Brethren  and  Companions  of  the 
greateft  and  richeff.  -,  and  in  this  refpeQ,  let  him  of 
low  degree  re  Joyce,  that  he  is  exalted. 

Thefe  things  premifed,  I  would  feriouily  riropofe 
unto  all  fuch,  as  mind  in  reality  to  be  Chriftians  in- 
deed, and  that  in  Nature,  and  not  in  Name  only  \ 
Whether  it  were  not  defirabie,  and  would  not 
greatly  contribute  to  the  Commendation  of  Chri- 
itianity,  and  to  the  Increafe  of  the  Life  and  Vertue 
of  Chrilt,  if  allfuperfluous  Titles  of  Honour,  Profufe- 
fiefs  and  Prodigality  in  Meat  and  Apparel,  excefs  of 
Gaming,  Sporting  and  Playing,  were  laid  afide  and 
Forborn  ?  And  whether  fuch  as  lay  them  afide,  in 
fo  doing,  walk  not  more  like  the  Difciples  of  Chrift 
and  his  Apoftles,  and  are  therein  nearer  their  Ex- 
ample, than  fuch  as  ufe  them  >  Whether  the  lay- 
ing them  afide  would  hinder  any  from  being  good 
Chriltians  ?  Or  if  Chriftians  might  not  be  better  with- 
out them,  than  with  them  ?  Certainly  the  Sober  and 
Serious  among  all  forts,  will  fay,  Tea.  Then  furely 
fuch  as  lay  them  afide,  as  reckoning  them  unfui ta- 
ble for  Chriltians,  are  not  to  be  blamed,  but  rather 
commended  for  fo  doing :  Becaufe  that  in  Principle 
and  Practice,  they  effectually  advance  that,  which 
others  acknowledge  were  defirabie  -,  but  can  ne- 
ver make  effectual,  fo  long  as  they  allow  the  ufe 
of  them  as  lawful.  And  God  hath  made  it  mani- 
feft  in  this  Age,  that  by  difcovering  the  Evil  of 
fuch  things,  and  leading  his  Witnefles  out  of  them, 
and  to  tettifie  againlt  them,  he  hath  produced  ef- 
fectually in  many  that  Mortification  and  AbftraclioR 
from  the  Love  and  Cares  of  this  World,  who  daily 
are  Converfing  in  the  World  ( but  inwardly  Re- 
deemed out  of  it)  both  in  Wedlock,  and  in  their 
lawful  Imployments,  which  was  judged,  could  only 
be  obtained  by  fuch  as  were  fhut  up  in  Cloyfters  and 
Monalterks.    Thus  much  in  general. 

§.  HL 


——————— .••«— _ __ „. mmm^ mmmmm .»•«» __ _ ___ 

Of  Salutations  and  Recreations. 


$1.9 


§.  III.  As  to  the  firji,  we  aflirm  pofitively,  That 
it  k  not  lawful  for  Christians  either  to  give  or  receive 
the fe  Titles  oj f  Honour, as,  Your  Holinefs,  Your  Mu 
fty,  Your  Excellency,  Your  Eminency, 

Firft,   Becaufe  thefe  Titles  are   no  part  of  that  r. 
Obedience,   which  is  due   to  Ma^iftrates  or   Su| 
riours$  neither  doth  the   giving   them  add  to,  or 
diminifh  from  that  Subje&ion  we   owe  in, 

which  confifts  in  obeying  the ir  jufi  and  lawful  Com- 
mands, not  in  Titles  and  Dcftgnations. 

Secondly,  We  find  not,  that  in  the  Scripture  any 
fuch  Titles  are  ufed,  either  under  the  Law,  or  the 
Gofpel:  But  that  in  the  fpeaking  to  Kings,«JPrinces, 
or  Nobles,  they  ufed  only  a  fim pie  Com  pel  fit i  , 
as,  0  King  I  And  that  without  any  further  Defigna- 
tion,  fave  perhaps  the  Name  of  the  Pcrfun,  as,  0 
King  Agrippa,  &c. 

Thirdly,  It  lays  a  Neceffity  upon  Chriflians  moft  *•*' 
frequently  to  Lye  •,  becaufe  the  Perfbns,  obtaining 
thefe  Titles,  either  by  Election,  or  Hereditarily, 
may  frequently  be  found  to  have  nothing  Rally  in 
them,  deferving  them,  or  anlwering  to  them  :  A9 
fome,  to  whom  it  is  Jaid*  Tour  Excellency*  having 
nothing  of 'Excellency  in  them  5  and  who  is  called, 
Tour  Grace,  appear  to  be  an  Enemy  to  Grace  j  and 
he  who  is  called  Tour  Honour,  is  known  to  be  Bafe 
.and  Ignoble.  I  wonder  what  Law  of  Man,  or  what 
Patent  ought  to  oblige  me  to  make  a  Lye,  in  cal 
ling  Good,  Evil  3  and  Evil,  Good  ?  I  wonder  what  1 
Law  of  Man  can  fecure  me,  in  fo  doing,  from  the 
jutt  Judgment  of  God,  that  will  make  me  count 
for  every  idle  Word?  And  to  lye  is  fomething 
more.  Surely  Chriltians  lhould  be  afhamed,  thaf 
fuch  Laws,  manifeftly  croffing  the  Law  oi  G  i, 
fhould  be  among  them. 

If  it  be  laid,  We  ought  in  Charity  tofuppofe,  1h.1t  Ob] 
they  have  thefe  Vertices,  becaufe  the  Kingbas  befit  1 
tbofe  Titles  upon  them,  or  that  they  are  <V  J 

fuch.  as  defcrved  them. 
<■■-  -      11   *  Iun: 


520  PROPOSITION     XV. 

_.    i  i    i    i        li  i  ■  mi-  ii    n  -  T 

I  anfwer,  Charity  deltroys  not  Knowledge :  lam 
Anfw.  not  obliged  by  Chartty,  either  to  believe  or  fpeak 
a  Lye.  Now  it  is  apparent,  and  cannot  be  denied 
by  any,  but  that  thofe  Vertues  are  not  in  many 
of  the  Perfons,  exprefTed  by  the  Titles  they  bear  ^ 
neither  will  they  allow  to  fpeak  fo  to  fuch,  in 
whom  thefe  Vertues  are,  unlefs  they  be  fo  digni- 
fied by  outward  Princes.  So  that  fuch  as  are  truly 
Vertuous,  mult  not  be  Oiled  by  their  Vertues,  be- 
caufe  not  priviledged  by  the  Princes  of  this  World  5 
and  fuch  as  have  them  not,  mult  be  fo  called,  be- 
caufe  they  have  obtained  a  Patent  fo  to  be  :  And 
all  this  is  done  by  thofe,  who  pretend  to  be  his 
Followers,  that  commanded  his  Difciples,  not  to 
$e  called  of  Men,  Mafter-,  and  told  them,  fuch  could 
ziot  believe,  as  received.  Honour  one  from  another,  and 
fought  not  the  Honour  which  cometh  from  God  only. 
This  is  fo  plain,  to  fuch  as  will  indeed  be  Chriftians7 
that  it  needs  no  Confequence. 

Fourthly,  As  to  thofe  Titles  of,  Holinefs,  Eminen- 
rout  ml)-  cy  and  Excellency,  ufed  among   the  Papifts  to  the 
c{aceY&£,  FoPe  and  Cardinals,  &tc.  an&Grace,  Lordjhipand  Wor- 
'  Jloip,  ufed  to  the  Clergy  among  the  Proteltants,  it  is 
a   molt  Blafphemous   Ufurpation.    For  if  they  ufe 
Holinefs  and  G/-tf<^,*becaufe  thefe  things  ought  to 
be   in  a  Pope   or  in  a  Bifhop,   how  come  they  to 
ufurp   that   peculiarly  to   themielves  >  Ought  not 
Holinefs  and  Grace  to  be  in  every  Chriftian  ?    And 
fo   every  Chriitian  ihould  fay,  Tour  Holinefs  and 
lour  Grace,  one  to  another.    Next,   how  can  they 
in  reafon   claim  any  more   Titles  than  were  pra- 
£tifed  and  received  by  the  Apoltles  and   Primitive 
Chriftians,  whofe  SucceiTors  they  pretend  they  are^ 
and  as  whofe  Succeflbrs  ("and  no  otherwife  )  chem- 
felves,   I  judge,  will  confefs  any  Honour  they  feek 
is  due  to  them.     Now  if  they  neither  fought,  re- 
ceived, nor  admitted  fuch  Honour  nor  Titles,  how 
•     came  thefe   by  them  ?  If  they  fav,  They  did  ;  let 
them   Prove  ic  if  they  can  ;  We  find  no  fuch  thing* 

\n 


OJ  Salutations  and  Recreations, 


521 


in  the  Scripture.  The  Chriitians  (peak  to  the  A  no- 
Itles  without  any  fuch  Denomina-ion,  neither  fav  r,  ■ 
ing,  // it  plcafeYour  Grace,  Tour  Holinefs,  loir  tori  ■£*2I 
Jhip,  nor  lour  Worjhip  5  they  arc  neitl  er  calkd  My 
Lord  Peter,  nor  My  U,d  ?iu\;  nor  yet  Matter  Pe- 
ter, nor  Mafter  Paul  ;  nor  Dotlor  Peter,  nor  Doti  r 
Paul-,  hutfingly  i'cter  and  ft**/ 5  and  thai  not  only 
in  the  Scripture,  but  for  lome  Hundreds  cd  Years 
after:  So  that  this  appears  to  be  a  manifefl  rune 
of  the  Apoftafie.  For  if  thefe  litles  ^r|fe  eithef 
from  the  Office  or  Wfyrrt  of  the  Perfons,  it  w4|  not 
be  denied,  but  the  Apoftles  deferved  them  better 
than  any  now,  that  call  for  them.  But  the  Cafe  is 
plain,  the  Apoltles  had  the  Holinefs,  the  Excellency, 
the  Grace-,  and  becaufe  they  were  Holy.  Excellent 
and  Gracious,  they  neither  ufed,  nor  admitted  of 
fuch  Titles:  But  thefe  having  neither  Holinefs,  Ex- 
cellency nor  Grace,  will  needs  be  fo  calkd,  to  fat  if- 
fie  their  ambitious  and  oftentatious  Mind,  which  is 
a  manifelt  Token  of  their  Hypocriiie. 

Fifthly,  As  to  that  Title  of  Majefty,  ufually  afcribcl 
to  Princes,  we  do  not  find  it  given  to  any  iuch  in 
the  Holy  Scripture  5  but  thar  it  is  fpecially  and  y 
culiarly  afcrobed  unto  God,  as  1  Chrcn.  ?o.  it.  fob  ?7- 
22.  Pfalm  21.  S.  &  29.4.  R  43.  ?.  &  63.  1.  &  96.  6, 
Ifac.  2.  10.  &  24.  14.  &  26.  ro.  J/<r£.  1.  7.  2  Pet. 
1.  16.  and  many  more  places.  Hence  faith  J* 
verf.  2>.  T<?  the  only  wife  God,  our  Saviour,  be  G/  ?y 
and  Majefiy,  &c.  not  to  Men.  We  find  in  Scrip- 
ture the  proud  King  Nebuchadnezzar,  aflum ing  this 
Title  to  himfelf,  Dan.  4.  90.  who  at  that  time  re- 
ceived a  fufficient  Reproof,  by  a  fudden  Judgment 
which  came  upon  him.  Therefore  in  all  the  Com- 
pellations  ufed  to  Princes  in  the  Old  Teftament,  't 
Js  not  to  be  found,  nor  yet  in  the  New.  Paul  wis 
very  civil  to  Agrippa^  yet  he  rives  him  no  fuch 
Title:  Neither  was  this  Title  ufed  among  Christians 
in  the  Primitive  Times.  Here  ti  c  Eccleiiaftical  Hi- 
story of  the  Reformation  ©f  fnnee%  iclatirg  ihe 
*  -  -    -•  -  speech 


5T22  PROPOSITION    XV. 


Speech  of  the  Lord  Rochejort,  at  the  Aflembly  of 
the  Eltates  of  France,  held  under  Charles  the  Ninth, 
rcri  Hit?    in  the     ear  I  ^°*  ^l^  That  this  Harangue  Hbas  well 
Mt'.p.f^.  r  e  mar  ked.in  that  he  ufed  not  the  word[}A2i]d\y invent- 
ed by  Flatterers  of  late  Tears.    And  yet  this  Author 
£tyi?«\  minded  not  how  his  Matter  Calvin  ufed  this  Fiatter- 
ftd-,  How  ing  Title   to  Francis  the  Firft,  King  of  France-,  and 
9ttc!ofia    not  only  fo,  but  call*  him  molt  Chnflian  King,  in  the 
fifa        Epiftle  to  his  Uftmtlons  \  tho5  by  his  daily  Perfe- 
cting of  tne  Reformers,  it  was  apparent,  he  was 
far   from  being  fuch,  even  in  Calvin's  ov/nefteem. 
garely  the  complying  with  fuch  vainT7//<?x,  impofed 
and  introduced  by  Antichrift,  greatly  tended  to  Itain 
the  Reformation,  and  to  render  it  defective  in  many 
things. 

La  Illy,  All  thefe  Titles  and  Stiles  of  Honour  are 
to  be  rejected  by  Christians;  becaufe  they  are  to 
feek  the  Honour  that  comes  jrom  above,  and  not  the 
Honour  that  is  from  below  :  But  thefe  Honours  are 
not  that  Honour  that  comes  from  above,  but  are 
from  below.    For  we  know  well  enough,  what  in- 

MinTioyes  things,  and  what  party  it  is  that  feeks  after  them, 

Zitles.        to  wit,  the  Proud,  Injoknt,  Haugbty,  Afpiring  Mind9 

Forjudge,  Is  it  the  meek  and  innocent  Spirit  ofChriJiy 

that  covets  that  Honour  >  Is  it  thatSpirit,that  muft 

be  of  no  Reputation  in  this  World,  that  has  usConver- 

fatlon  in  Heaven,  that  comes  to  hzvefcllovcJJiip  with 

finite  the  Sons  of  God  ?t  Is  it  that  Spirit,  I  fay,  that  loves 

that  Honour,  that  feeks  after  that   Honour,  that 

pleads    for   the  upholding  of  that  Honour,    that 

frets,  and  rages,  and  fumes,  when  it  is  denied  that 

t\    Honour?    Or  is  it  not  rather  the   lordly  infulting 

ft'™-  Spirit  of  Lucifer,  the  Prince  of  this  World,  he  that 
of  old  affected  and  fought  after  this  Honour,  and 
loved  not  to  abide  in  the  fubmiflive,  low  Place? 
And  foall  his  Children  are  poffeffed  with  the  fame 
ambitious  proud  Mind,  feeking  and  coveting  Titles 
cf  Honour,  which  indeed  belong  not  -to  them.    For 

let 


Of  Salutations  and  Recreations. 


*>i\ 


let  us  examine,  li>  bo  they  are,  that  arc  Honourable  m-        ~~~^ 
deed?  Is  it  not  the  Righteous  Man  >  Is  it  not  the  Hoi v  *"■ .    t 
Man  ?  Is  it  not  the  Humble  hearted  Man   rhe  Meek- 
fpinted  Man?    And  are  not  fuch  thole  that  ought 
to  be  honoured  among  Chriltians  ?    Now,  of  thefe 
may  there  not  be  poor  Men,  Labourers,  filly  Fiiher- 
Men?    And  ifTo,  how  comes  it  that  the  Titles  of 
Honour  are  not  bellowed  upon  fuch  ?    But  who  are 
they  that  generally  receive  and  look  for  this  Ho- 
nour?   Are  they  not  the  Rich  Ones,  fuch  as  have 
abundance  of  the  Earth,  as  be  like  the  Rich   Glut- 
ton, fuch  as  are  Proud  and  Ambitious,  fuch  as  are 
Opprefiorsof  the  Poor,  fuch  as  fwerl  with  Lull  and 
Vanity,  and  all  Superfluity  of  Naughtinefs,  who  are 
the  very  Abomination  and  Plague  of  the  Nitions  > 
Are  not  thefe  they,   that  are  accounted  the  Ho- 
nourable, that  require  and  receive  the  Titles  of 
Honour,  proud   Haitians  ?     Now,  whether   is  this 
the  Honour,  that  comes  from  God,  or  the  Honour 
from  below  ?    Doth  God  honour  fuch  as  daily  dif- 
hour  him,  and  difobey  him?     And  if  this  be  not 
the  Honour,  that  comes  from  God,  but  the  Honour 
of  this  World,  which  the  Children  of  this  World 
give  and  receive  one   from  another  j  how  can  the 
Children  of  God  *,   fuch  as  are  Chriltians  indeed, 
give  or  receive  that  Honour  among  t hem felves,  with- 
out coming  under  the  Reproof  of  Chrilt,  who  faith, 
that  fuch  cu  do,  cannot  believe  ?     But  f  urtiier,  if  WO 
refpeel  the  Caufe,  that  molt  frequently  procures  \o 
Men  thefe  Titles  of  Honour,   there  is  not  One  of  j 
Thoufand,  that  (hall  be  found  to  be,  becaufe  of  any 
Chriltian  Vertue ;   but  rather  for  things  to  be  C.  \ 
commended  among  Chriltians :  As  by  the  Favotll 
Princes,  procured  by  Flattering,  and  often  by  wcr    i 
means.  Yea,  the  molt  Frequent,  and  accounted  am.  n 

*  Hieromin/w  Epiftte  to  Cefant,  tdmoni  heth  bert  1  I  at  (1 

be  preferred  to  none  tor  her  Nobility,  for  0  i  C  hrirtian  ReUgion  adn 


J^  PROPOSITION     XV. 


Men  moft  Honourable,  is  Fighting,  or  fome  ?rear  mar* 
tlil  Exploit,  which  can  add  nothing  to  a  Chriftian's 
Worth :  Since,  lure  it  is,  it  were  deferable,  there  were 
iio  Fightings  among  Chriftians  at  all  ^  and  in  fo  far 
as  there  are,  it  (hews  they  are  not  right  Chriftians. 
And  James  tells  us,  That  Fighting  proceeds irom  the 
Lujis  •,  So  that  it  were  fitter  for  Chriftians,  by  the 
Sword  of  God's  Spirit,    to  fight  againft  their  Lufts, 
than    by   the   Prevalancy   of  their   Lulls,  to   de- 
itroy  one  another.    Whatever  Honour  any  might 
have  attained  of  old,  under  the  Law,  this  way  ^  we 
find  tinder  the  Gofpel  Chriftians  commended  for 
Sufi  ring,  not  tot  Fighting  5  neither  did  any  ofCbrijVs 
Difciples,  fave  one,   offer  outward  Violence  by  the 
Sword,  in  cutting  off  Malchuss  Ear  5  for  which  he 
received  no  Title  of  Honour,  but  a  juft  Reproof   Fi- 
nally, if  we  look  either  to  the  Nature  of  this  Honour, 
the  Caufe  of  it,  the  Way  it's  conveyed,  the  Terms  in 
which  it  is  delivered,  it  cannot  be  ufed  by  fuch  as 
mind  to  be  Chriftians  in  good  earneft. 

§.  IV.  Now  befides  thefe  general  Titles  of  Honour,1 
what  grofs  Abufes  are  crept  in  among  fuch  as  are 
calledChriftians,  in  the  ufe  of  Complements,  wherein 
not  Servants  to  Matters,  or  others,  with  refpe£t  to 
any  fuch  kind  of  Relations,  do  fay  and  write  to 
one  another  at  every  turn,  Tour  Humble  Servant \ 
Jour  moll  Obedient  Servant,  &c.  Such  wicked  Cu- 
itoms  have,  to  the  great  prejudice  of  Souls,  ac- 
cuftorned  Chriftians  to  lye  3  and  to  ufe  lying,  is 
now  come  to  be  accounted  Civility.  O  horrid 
Apoftafie/  For  it  is  notorioufly  known,  that  the 
ufe  of  thefe  Complements  imports  not  any  defign  of 
Service,  neither  are  any  fuch  Fools  to  think  fo$ 
for  if  we  fhould  put  them  to  it,  that  fay  fo,  they 
would  not  doubt  to  think,  we  abufed  them  ;  and 
would  let  us  know,  they  gave  us  words  in  courfe, 
and  no  more.  It  is  ftrange,  that  fuch  as  pretend 
to  Scripture,  as  their  Rule,  fhould  not  be  afhamed 
to  ufe  fuch  things ,  fince  Elibu,  that  had  not  the 

Scriptures, 


Of  Salutations  and  Recreations.  ^Z 


Scriptures,  could  by  ihe  Light  within  them  (  which 
thefe  Men  think  inefficient;  fay,  fob  32  21  22 
Let  me  not  accept  any  Mans  Per/an,  neither  let  mi 
give  Flattering  Titles  unto  Men,  For  I  know  net  to 
give  Flattering  Titles  h  info  doing  my  Maker  would 
foon  take  me  auay.  *  A  certain  ancient  devour  Man 
in  the  Primitive  Time,  fubferibed  himfclf  to  a  BifhoR 
lour  humble  Servant  h  wherein,  I  doubt  not,  but  lie 
was  more  real,  than  our  ufual  Complementers :  and 
yet  he  was  (h  lrply  Reproved  for  it. 

But  they  ufually  object,  to  defend  themfelves, 
That  Lute  Jaub,  Moft  Excellent  Theophiius  ;  and 
Paul,  Moft  hoble  Ftitus. 

I  anfwer  5  Since  Luke  wrote  that  by  the  Dictates 
of  the  Infallible  Spirit  of  God,  I  think  it  will  not  be 
doubted,  but    Tbeopbitus  did  deferve  it,  as  being 
really  endued   with  that  Vertue:    In  which  cafe 
we  (hall  not  condemn  thofe  that  do  it  by  the  fama 
Rule.     But  it  is  not  proved,  that  Luke  gave  Tbco- 
pbilus  this  Title,   as  that   which  was  inherent  to 
him,  either  by  his  Father,  or  by  any  Patent  Thco- 
pbilus  had  obtained  from  any  of  the  Princes  oi'  the 
Earth*,  or  that  he  would    have  given  it   him,   in 
cafe  he  had  not  been  truly  Excellent :    And  with- 
out this  be  proved  (  which  never  can  )  there  can 
nothing  hence  be   deduced  aguinft   us.     The  fil 
may  be  faid  of  that  of  Paul  to  Fejlus,   whom  he 
would  not  have  called  fuch,  if  he  had  not 
truly  Noble  -,  as  indeed   he  was,  in  that  he  fuftei.1 
him  to  be  heard  in  his  own  Caufc,  and  would 
give  way  to  the  Fury  of  the  Jews  againft  him  j  it 
was  not  becaufe  of  any  outward  Title  ed 

upon  Fettus,  that  he  fo  called  him,  \  Id 


tf\et$forF/attery  i*  Jtnfufi 

Qonswji  Mw3*hi(h  uu  fab  du<  ■ 


526  PROPOSITION.    XV. 

have  given  the  lame  Compellation  to  his  Prede- 
ceflbr,  Fe/ix9  who  had  the  fame  Office  j  but  be- 
ing a  Covetous  Man,  we  find  he  gives  him  no  fuch 

Style. 

s-  «     §•  v.  *r  Wl^  not  ^e  Un^t  *n  tll"ls  Place?  to  &y 

lauNuSr  fomething  concerning  the  ufing  of  the  Singular  Num- 
to  one  Pa--  ])er  t0  (jne  Perfon  5  of  this  there  is  no  Controverfie 
{be  Uciii!'2  in  r^e  £&£#.  For  when  we  fpeak  to  One,  we  al- 
ways ufe  the  Pronoun ,  TU,  and  he  that  would 
do  otherwife,  would  break  the  Rules  of  Grammar. 
For  what  Boy,  learning  his  Rudiments,  is  ignorant, 
that  it  is  incongruous  to  fay,  Vos  amor,  vos  legis, 
that  is,  Tou  hveft,  you  readefl,  fpeaking  to  One  ? 
But  the  Pride  of  Man,  that  hath  corrupted  many- 
things,  refufes  alfo  to  ufe  this  Simplicity  of  fpeak- 
ing in  the  Vulgar  Languages.  For  being  puffed  up 
with  a  vain  Opinion  of  themfelves,  as  if  the  Singu- 
lar Number  were  not  fufficient  for  them,  they  will 
have  others  fpeak  to  them  in  the  Plural.  Hence 
Luther,  in  his  Plays,  reproves  and  mocks  this  manner 
of  fpeaking,  faying,  Mag  ifter,  vos  es  iratus :  Which 
Corruption  Era/mm  fufficiently  refutes  in  his  Book 
of  Writing  Epiflles :  Concerning  which  likewife  James 
Hnwel,  in  his  Epiftie  to  the  Nobility  of  England,  be- 
fore the  French  and  Englijh  Dictionary,  takes  noyce, 
That  both  in  France,  and  in  other  Nations,  the  word 
THOU  was  ufed  in  freaking  to  One  -,  but  by  fuc- 
cefi  of  Time,  when  the  Roman  Common-wealth  grew  in- 
to an  Empire,  the  Courtiers  began  to  magnifie  the  Em- 
peror, {ai  bei ng  j urnifhed  with  Power  to  conjer  Digni- 
ties and  Ojjict  s)  ufing  the  word  You,  yea,  and  deify* 
ing  him  with  more  remarkable  Titles  *,  concerning  which 
matter,  we  read  in  the  Epiflles  of  Symmachus  to  the 
Emperors  Theodofius  and  Valentinianus,  where  he 
-How  the  vfeth  theje  forms  oj fpeaking,  Veitra  iEfernitas,  Tour 
mordVou   Eternity-    Velirum  Numen,  Tour  Godhead  h    Veftra 

dime  to  be  o  .  *    »    __  .  '  .         ^ 

ufed  to  a  !y/renitas,  Jour  Serenity  5    Velrra   Clementia,  lour 

JtngU  Per-  Clemency.     So   that  the    Word    You    in  the    Plural 

&uv;bcr7  together  with  the  other  Titles  and  Compella- 

tiens 


Of  Salutations  and  Recreations. 


527 


tions  oj  Honour  Jeem  to  have  taken  their  rile  from  Mo-  " 

narchical  Government  •,  which  afterwards,  by  decrees 
came  to  be  derived  to  private  Perfons.  * 

The  fame  is  witnefftd  by  John  Marefias,  of  the 
French  Academy,  in  the  Preface  of  his  Clovki  Let 
none  wonder  (faith  he)  that  the  word  Thou  is  ufed 
in  this  Work,  to  Princes  and  PrincelTts  •,  jor  we  mfe 
the  fame  to  God.  And  of  Old  the  fame  was  ufedta 
Alexanders,  Czfars,  Queens  and  EmprciTes.  The 
uje  oj  the  word  You,  when  One  Perfon  is  fpoken  to 
voas  only  Introduced  by  thefe  bafe  Flatteries  ij  Men  f 
latter  Ages,  to  whom  it  filmed  good  to  itfe  the  Plural 
7<umber  to  One  Ferfon,  that  he  may  imagine  blnjelf 
alone  to  be  equal  to  many  other,  in  Dignity  and  U  \  t 
from  whence  at  lafl  It  came  to  Perfons  of  lower  Quality. 

To  the  fame  Purpofe  fpeaketh  alfo  M.  G  dcau,  irf 
his  Preface  to  the  New  Teltament  Tranilation':  / 
bad  rather  (faith  he)  faithfully  keep  to  the  exprefi  words' 
of  Paul,  than  exatlly  follow  the  poll fhed  Stile'  0]   our 
Tongue  5  there] ore  1  always  ufe  that  form  of  calling 
Gid  in  the  Singular  Number,  not  in  the  Plural ;  and 
therefore  1  fay   rather  Thou    than  You.     1  conjeft 
indeed,  that  Civility  and  Cultom  of  this  World   % 
quires  him  to  be  honoured  after  that  manner  \  but  it  is 
likzy&ife  on  the  contrary  true,  That  /.^Original  Tongue 
cf  the  New  Teftament  heu  nothing  common  with  Jui  > 
Manners  and  Civility  -,  fo  that  n.  t  one  of  thefe  me 
Old  Verfions  we  have,   doth  obferve  it.     Let  not  Men 
believe,  that  we  give  not  refpep  enough  to  God,  i 
vce  call  him  by  the  word  Thou,  fr  never tl  I 

far  otherwife  5  jor  lfeem  to    my  felf  ( may  ' 
effett  ofCuflom)  mere  to  honour  his  1 
in  calling  him  after  this  manner,  than   if  I 
Irim  after  the  manners  of  Lis  n,  who  are  fj  I  in 

their  forms  oj  Speech. 

See  how  clearly  end  evidently   t 
nefs,   that  this  Form  of  Spe:< 
fane    Titles,    derive  their  Origii  :fc 

flattery  of  theft  l*  h  and  I 

1 


528  P  R  O  P  O  S  I  T  I  O  N     XV. 

••#-  — - — >   . 

Hauglitiners  of  Worldly  Men,  who  have  invented 
thefe  Novelties,  that  thereby  they  might  Honour 
one  another,  under  I  know  not  what  pretence  of 
Civ'Jiry  and  Rtfpeft.  From  whence  many  of  the 
prefent  Cnriitians  ( fo  accounted  )  are  become  fo 
Krverfe,  in  commending  moft  wicked  Men,  and 
.wicked  Cuftoms,  that  the  Simplicity  of  ihe  Go/pel  is 
Wholly  loft  •,  fo  that  the  giving  of  Men  and  Things 
their  own  Names,  is  not  only  worn  out  of  Cuftom, 
but  the  doing  thereof  is  accounted  Abi'urd  and 
Rude,  by  fuch  kind  of  delicate  Parafites,  who  de- 
fire  toafcribe  to  this  Flattery,  and  abufe  the  Name 
of  Civility.  Moreover,  that  this  way  of  fpeaking 
proceeds  from"  a  high  and  proud  Mind,  hence- ap- 
pears ^  becaufe  that  Men  commonly  ufe  the  Singular 
Number  ro  Beggars,  and  to  their  Servants -,  yea,  and 
in  their  Prayers  to  God.  Thus  the  Superiour  will 
fpeak  to  his  Inferiour,  who  yet  will  not  bear,  that 
the  Inferiour  fo  fpeak  to  him,  as  judging  it  a  kind 
of  Reproach  unto  him.  So  hath  the  Pride  of  Men 
placed  God  and  the  Beggar  in  the  fame  Category.  I 
think  I  need  not  ufe  Arguments,  to  prove  to  fuch 
as  know  Congruous  Language,  that  we  ought  to 
ufe  the  Singular  Number  fpeaking  to  One  5  which  is 
the  common  Dialecl  of  the  whole  Scripture,  as  al- 
io the  moft  Interpreters  do  tranllate  it.  Seeing 
therefore  it  is  manifeft  ro  us,  that  this  Form  of 
fpeaking  to  Men  in  the  Plural  Number,  doth  pro- 
ceed from  Pride,  as  well  as  that  it  is  in  it  felf  a 
Lye,  we  f  und  a  necefhty  upon  us,  to  teftifie  againit 
this  Corruption;  by  ufing  the  Singular  equally  unto 
All.  And  albeit  no  Reafon  can  be  given,  why  we 
fhould  he  Perfccuted  upon  this  account,  efpecially 
f>r^."r^c  *w  Chriitians,  who  profefs  to  follow  the  Rule  of 
plain  Law  Scripture,  whofe  Dialecl  this  is  $  yet  it  would  per- 
£»«£*.  haps  f-em  incredible,  if  I  fhould  relate  how  much 
wc  have  fuffered  for  this  thing,  and  how  xhzk  proud 
Ones  have  fumed,  frcttt&}  and  gnafhedtbeir  Teeth,  fre- 
quently beating  and  ftriking  us,  when  wehavefpoken 


Of  Salutations  and  Recreations, 


to  them  thus  in  the  Singular  Number:  Whereby  we 
are  the  more  Confirmed  our  Judgment  as  feting 
that  this  Teftimony  of  Truth,  which  GoJ  hath  given 
us  to  bear  in. all  things,  doth  fo  vex  the  Serpentine 
Nature  in  the  Children  ot  Darknefs. 

§•  VI,    Seconlly\  Next   unto  this  of  Titles,  t 
other  Parrot  Honour,  ufed  among Chrittians,  is  the  ';; 
Kneeling,  Bowing,   and    Uncovering   0}  the  Head,  to 
one    another.     I   know    nothing  our    A  es 

have  to  plead  for  them  in  this  matter,  fave  f  me 
few  Initancesof  the  Old  Teltament,  and  the  Cuitom 
of  the  Country. 

The  fir  ft  are,  fuch  as  Abraham's  bowing  himfclf 
to  the  Children  oj  Heth,  and  Lot  to  the  two  An- 
gels, &c. 

But    the  Practice  of  thefe  Patriarchs,  related  Of 
matter  of  Fact,  are   not  to  be  a  Rule  to  Chriftians 
now?    Neither  are   we   to  imitate  them  in  every 
Practice,  which   has  not  a  particular  Reproof   id- 
ded  to  it  r    For    we  find   not  Abraham  reproved  f  r 
taking  Hagar,  &c.     And   indeed  to  fay,  all  thin   5 
were  lawtul   to  us,    which  they  practiced,  would 
produce  great  Inconveniences,   obvious   enough 
all.     And  as  to  the  Cuftomsofthe   Nations, 
verv    ill  Argument  for  a  Chriftian's  Practice:  U  s 
fhould    have  a   better   Rule    to  walk  by,  than  tl 
Cuitom  of  the  Gentiles  5  the  Apoliles  d  lire  us,  n 
to  be  conformed  to  this  World  file.    We  (ec  :     v  little  1 
they   have  to  fay   for  themfelves   in  this  mar   r. 
Let   it  be  obferved  then,    whether  0U1  K  I    r 

laying  afide  thefe  things,    be  not  confide  ind 

weighty  enough  to  uphold  us  in  fbdoing. 

Fuji-,  We   fay,    That  God,  w' 

§    Man,  and  be  to  whom  be    wetb  the  Ded  j 

SjuI  and  B  )iy,  is  over  all  to        ■' 
and  tbit  not  only  by  the  Spirit,  but 
.flratwn  of  Body,    Now  Kneelinj 
covering  "of  the  Head,  is  the  alon 
cation   of  our  Adoration  rofoards  God,  and 

M  m  u 


590  PRO  POSITION     XV. 


'  it  is  not  lawful  to  give  it  unto  Man.  He  that  kneel- 
e  h,  or  prottrates  himfelf  to  Man,  what  doth  he 
more  to  God?  He  that  boweth,  and  uncovereth 
his  Head  to  the  Creature,  what  hath  he  referved  to 
the  Creator?  Now  the  ApolUe  fhews  us,  that  the 
umovenng  of  the  Head  is  that,  which  God  requires 
of  us  in  our  worshipping  of  him,  i  Cor.  n.  4.  But 
if  we  make  our  Addreis  to  Men  in  the  fame  man- 
ner, where  lieth  the  difference?  Not  in  the  out- 
ward Signification,  but  meerly  in  the  Intention  -,  which 
opens  a  door  for  the  Popifh  Veneration  of  Images, 
which  hereby  is  neceflarily  excluded. 

Secondly  •,  Men,  being  alike  by  Creation,  (tho3  their 
being  Crated  under  their  feveral  Relations,  requires 
from  them  mutual  Services,  according  to  thole  re- 
fpeftive  Relations  J  owe  not  Worfhip  to  one  another, 
but  all  equally  arc  to  return  it  to  God  :  Becaufe  it  is  to 
hint,  and  his  Name  alone,  that  every  Knee  mujl  bow,  and 
before  whofe  Throne  the  jour  &  Twenty  Elders  prof  rate 
themfelves.  Therefore  for  Men,  to  take  this  one 
from  another,  is  to  rob  God  of  his  Glory  :  Since 
all  the  duties  of  Relations  may  be  performed  one 
to  another,  without  thefe  kind  of  Bowings,  which 
therefore  are  no  efTential  part  of  our  Duty  to  Man, 
but  to  God.  All  Men,  by  an  inward  inftin£t,  in 
all  Nations,  have  been  led  to  proflrate  and  bow 
themfelves  to  God.  And  it  is  plain,  that  this  Bow- 
ing to  Men  took  place  from  a  flavifhfear  poiTefling 
fome,  whnch  led  them  to  fet  up  others  as  Gods  $ 
when  alfo  an  ambitious  proud  Spirit  got  up  in 
thofe  others,  to  ufurp  the  place  of  God,  over  their 
Brethren. 

Thirdly  -,  Wejee,  that  Peter  refufed  it  from  Corne- 
lius, faying,   he  was  a  Man.     Are  then    the  Popes 
more,  or  more  excellent  than  Peter,  who  fuffer  Men 
daily  to  fail   down  at   their  Feet,  and  kifs  them  ? 
Peter  and   This  Reproof  of  Peter  to  Cornelius  doth  abundantly 
nMU*  ^ew'  that   :rucb  Miners  were  not   to  be  admit- 
uni^     ted  amoiig  Chriftians.    Yea,  we  fee,  that  the  Angel 

twice 


Oj  Salutations  and  Recreations.  5;i 


twice  refufed  mis  kind  of  Bowing  from  John  Rev 
19.  10.  &  22.  9.  for  this  Reafon,  B,cjufe  lam  thy 
Fellow- Servant,  and oj  tb}  Brethren^  abundantly  inti- 
mating, that  it  is  nor  lawful  for  Fellpw  Servants, 
thus  to  proltrate  themfelves  one  to  another:  And 
in  this  refpeft  all  Men  are  Fellow  Servants. 

If  it  be  faid,  John  intended  here  a  Religious  Wor>  Obie£L 
Jhip,  and  not  a  Civil. 

I  anfwer  5  This  is  to  fay,  not  to  prove:  Neithei  An/a. 
can  we  fuppofe  John,2L\  that  time  of  the   Day,  fo 
ill  inftru&ed,  as  nor  to  know,    it   was  unlawful'  to 
worfhip  Angels  ^  only  it  fhould  feeni,   becaufe  of 
thofe  grear  and  myfterious  things  revealed  to   him 
by  that  Angel,  he  was  willing  rofignitie  fome 
than  ordinary  Teftimony   of  RefpeG,  for  which   he 
was  reproved.    Thefe  rhings    being  thus  confider* 
ed,  it  is  remitred   to  rhe  Judgment  of  fuch,   as  are 
defirous  to  be  found  Chriltians  indeed,  whether 
be  found  worthy  of  blame,  for  waving  it  ro   Men. 
Ler  rhofe  rhen,  that  will  blame  us,   confider,  whe- 
ther they  might  not  as  well  accufe  Motdecai  of  in- 
civility, who  was  no  lefs  lingular  than  we,  in  this 
matter.    And  forafmuch  as  they   accufe   us  herein 
ofRudenefs  and  Pride,  rho'  rhe  Teftimony  oY  cur  ; 
Confciences,   in   rhe  fight  of  G<  d,  be  a   fufficie 
Guard  againft  fuch  Calumnies;  yet  there  are  of  us,  m 
known  ro  be  Men  of  fuch  Education,  a^  forbear 
nor  thefe  things   for  wanr   of  that    they  call  g     I 
Breeding  5  and  we  fhould  be  very  void  of  Reaf  n, 
to  purcnafe  r h:ir  Pride  at  U  dear  a  Rate,   as  many 
have  done  the  Exercife  of  their  Conference  in  this 
mitter ;  many  of  us  having  been  forely  Beat  n  and 
Buffetted*  yea,  and  feveral  Months  Impril   ned,  !   r 
no  other  Reafon,  but  becaufe  we  could   1  fa- 

tisfie  rhe  proud  unreafonable  Humors  oj  pt  ud   Men, 
as  ro  uncover  cur  Hr  id,    and 

doth  our  innocent  P  iftice,    in  (landing  hill,    tho' 
upright,  nor  puting  oft*  our   Hats,   a> 
out  Shoes,  the  one  beinj?  the  Covering  of  our 

M  m  2  II 


5?2  PROPOSITION     XV, 


as    well   as  the   other   of  our  Feet,  fhew  fo  much 
Rudenefs,   as  their  Beating    or  Knocking  us,  Uc 
becaufe   we   cannot  Bow   to  them,  conrrary  to  our 
Confciences,    which  certainly  fhews  lefs  Aleeknefs 
and  Humility  upon  their  part,  than  it  doth  of  Rude- 
nefs or  Pride  upon  ours.     Now,  fuppofe  it  were  our 
Weaknefs,   and    we   really  under  a  Miltake  in  this 
thing,  fince    it  is  not  alledged   to  be  the  breach  of 
any  Chriftian  Precept  are  we  not  to  be  indulged,  as 
the   Apoitle  commanded   fhould   be  done  to  fuch, 
as  fcrupled  to  eat  Flefh  ?  And  doth  not  Perfecting 
and  Reviling  us  upon  this  account,  fhew   them  to 
be   more  like  unto  proud   Uaman,   than  the  Difci- 
ples  or  Followers  of  the  Meek  Self-denying  Jefus* 
And  this  I  can  fay   boldly,   in   the  light  of  God, 
from  my  own  Experience,  and  that  of  m3ny  Thou- 
fands  more,  That  however  fmall  or  foolifh  this  may 
feem,  yet  we  behoved  to  choofe  Death,  rather  than 
do  it,  and  that  for  Confcience  fake  :  And  that,  in 
its  being  fo  contrary  to  our  Natural  Spirits,  there 
are   many  of  us,   to  whom  the  forfaking  of  thefe 
Bowings  and  Ceremonies,   was  as  Death   itfelf; 
Which    w«    could   never  have  left,  if  we   could 
have   enjoyed  our  Peace  with  God,   in  the  ufe  of 
them,     tho"  It  be  jar  from  us  to  judge  all  thofe,  to 
zvbcmGcd  hath  not  Jhewn  the  evil  of  them,  under  the 
like  hazard  ;  yet  neverthelefs,  we  doubt  not,  but 
to  fuch  as  would  prove  faithful  Wltnefles  to  Chrlfl's 
DivineLlght  in  their  Confciences,  God  will  alfo  fhew 
the  Evil  of  thefe  things. 
Apparel, m     §.  VII.    The  Third  thing  to  be  treated  of,  is  the 
tndifper  v^^ity  and  Superfluity  of  Apparel.  In  which  J?/;/?,  two 
%ity"d7f-  things  are   to  be  confidered  h  the  Condition  of  the 
sdolveu.     perfon^  and  the    Country  he  lives  in.    We  mall  not 
fay,  that  all  Perfons  are  to  be  cloathed  alike,  be- 
caufe it  will  perhaps  neither  fuit  their  Bodies  nor 
their  Eftates.     And   if  a  Man  be  cloathed  foberly, 
and  without  Superfluity,  tho'  they  may  hzfiner  than 
that  which  his  Servant  is  cloathed  with,  we  fhall 

not 


Oj  Salutations  and  Recreations. 


not  blame  him  for  it  :  The  attaining  from  Super- 
fluities, which  his  Condition  and  Education  have 
accultomed  him  to,  may  he  in  him  a  greater  Act 
of  Mortification,  than  the  abftaining  from  finer 
Cloths  in  the  Servant,  who  was  never  accultom- 
ed to  them.  As  to  the  Country,"  what  it  naturally 
produces,  may  be  no  Vaniiy  to  the  Inhabitants  to 
ufe,  or  what  is  commonly  imparted  to  them  by 
way  of  Exchange  ^  feeing  it  is  without  doubt, 
the  Creation  is  for  the  ufe  of  Man.  So  where  Silk 
abounds,  it  may  be  worn,  as  well  as  Wool  j  and 
wete  we  in  thofe  Countries,  or  near  unto  them, 
where  Gold  or  Silver  wee  as  common  as  Iron  or 
BraJS,  the  one  might  be  ufed  as  well  as  the  other. 
The  Iniquity  then  lies  here,  Firfl,  When  from  a 
lull  of  Vanity,  and  defire  to  Adorn  themielws, 
Men  and  Women,  not  content  with  what  their 
Condition  can  bear,  or  their  Country  eafily  affords, 
do  ftrerch  to  have  things,  that  from  their  Rarity, 
and  the  Price  that's  put  upon  them,  feem  to  be 
precious  $  and  fo  feed  their  Lult  the  more;  And 
this  ail  fober  Men  of  all  forts  will  readily  grant 
to  be  Evil. 

Secondly  $  When  Men  are  not  content  to  make  a 
true  ufe  of  the  Creation,  whether  the  things  be 
fine  or  courje,  and  do  not  fatisfie  themfelves  with 
what  Need  and   Conveniency  call  for  \  but   add 
thereunto  things  meerly  fuperfluous  *  fuch  as  is  the 
ufe  of  Ribbands  and  Lace,  and  much  mere  of  that 
kind  of  ituff,   as  painting  the  Face,  plaiting  the  Bairt 
which  are  the  Fruits  of  the/n?,  lujijul  and  c 
Nature,  and  not  of  the    new  Creation,   as  all 
acknowledge.     And   tho'   fober  Men,    among 
forts,   will  fay,  That  it  were    better  thefe  tl 
were  not}  yet  will  they  not  reckon  them  unlaw- 
ful, and  therefore  do  admit  the  ufe  of  them  among 
their  Church-Members  .-  But  we  d>  account  them 
altogether  unlawful,  and  unfuitable  to  Chrifl 
and  that  for  theft  Reafons. 

M  m  3  Firlt' 


534  PROPOSITION     XV. 


Fi  rft  \  The  ufe  ofCloatbs  came  originally  from  tbe  ball 
^proper  If  Man  had  not  fallen,  it  appear  he  would  not  have 
Marts,  needed  them.  But  this  miferabie  State  made  them 
neceiTary  in  two  refpefts ;  i.  To  cover  bis  Aakednefs. 
2.  To  keep  them  from  tb*  Cold  \  which  are  both  the 
proper  and  principal  Ufe  of  them.  Now  for  Man 
to  delight  himfelf  in  that,  which  is  the  fruit  of 
his  lniquiry,  and  the  confequence  of  Sin,\an  be 
no  ways  lawful  for  him  :  So  to  extend  things  be- 
yond their  real  ufe,  or  to  fuperadd  things  wholly 
iuperfiuous,  is  a  manifelt  Abufe  of  the  Creation,  and 
therefore  not  lawful  to  Chriltians. 

Secondly  •,  Thofe  that  will  needs  fo  adorn  them- 

felves  in  the  ufe  of  their  Cloaths,  as  to  befet  them 

with  things  having  no  real  ufe  or   neceiTny,   but 

rneerly  for   Ornaments  fake,   do    openly  declare, 

Not  to       That  the  End  of  it   is  either  to   ple:ife  their  Lutf, 

phajc their  (for  which  end   thefe  things  are  chiefly    invented 

Lul:s-        and   contrived )   or  otherwife  to   gratifie  a  va'in^ 

proud  and  ostentatious  Mind;  and  it  is  obvious,  thefe 

are  their  general  Ends  in  fo  doing.     Yea,  we   fee, 

how  eafily  Men  are  pufTd  up  with  their  Garments, 

and  how   proud  and  vain  they  are,   when  adorned 

to  their    Mind.     Now  how  far  thefe  things  are 

below  a  true  Chriltian,  and  how  unfuitable,  it  needs 

not  great  probation.    Hereby  thofe  that  love  to  be 

gaudy  and  fuperfluom  in   their  Cloaths,  fhew  they 

concern  themfelves   little   with  Mortification  and 

Self  denial,  and  that  they  mind  to  beautify  their 

Bodies  more  than  their  Souls-,  which   prove  their 

Minds  are  little  upon  Mortality,  and  fo  certainly  are 

more  nominal,  than  real  Chriftians. 

Thirdly  $  The  Scripture  feverely  reproves  fuch 
Practices,  both  commending  and  commanding  the 
contrary  to  contrary-,  as  If  a.  3.  how  feverely  doth  the  Pro- 
Strifture,  pnet  Ieprcve  the  Daughters  of  Ifrael  for  their 
Tihkllng  Ornaments,  their  Cauls,  and  their  round 
Tires  their  Chairts  arid  Bracelets,  &c  ?  And  yet  is 
ic  not  itrange  to  fee  Chriftians  allow  themfelves 

in 


Of  Salutations  and  Recreations. 


in  thefe  things,  from  whom  a  more  ftriQ  and  ex- 
emplary Converfation  is  required  >  Chrilt  defires 
us  not  to  be  anxious  about  our  Cloathing,  Mat.  6. 
25.  and  to  fhew  the  Vanity  of  fuch,  as  glory  in  the 
Splendor  of  their  Cloathing,  tells  them,  That  t\ 
Solomon,  in  all  his  Glory,  wcist  not  to  be  t  f  to 

the  Lilly  of  the  Field,  which  to  day  is,  and  to  men 
is  ciifl into  the  Oven.     But  furely,  they  male  imall 
reckoning   of  Chrilt's  Words  and  Do&rine,   that 
are  fo  curious  in  their  Cloathing,  and    fo  induftri- 
ous  to  deck  themfelves,  and  fo  earnelt  to  juftifie  ir, 
and  fo   mad  when  they  are   reproved  for  it.     1  he 
Apoltle  Paul  is  very  pofitive  in  this  refpeft,   1  Tim, 
2.8,  9,  10.  I  will  therefore  in  like  manner  alj  .  1     X 
Women  adorn  themfelves  en  modeft  Apparel,  withjhami' 
facedwfi  and  fobriety ;  not  with   broldtred  hair,   or 
Gold,  or  Pearls,  or  coflly  Array  :   But  (which  becometh 
Women  prof  effing  Godlinefs)  with  good  Works.  To  t 
fame  purpole  faith  Peter,  (  1  Pet.  3.  34. ;  Whqfe 
doming,  let  it  not  be  that  outward  adorning  oj  plaiting 
the  Hair,   and  wearing   of  Gold,  vr  of  putting  on  of 
Apparel:  But  let  it  be  the  hidden  Alan  oj  the  Heart, 
In  that  which  is  not  corruptible,  even  the  Ornament  -J 
a  meek  and  quiet  Spirit,  &c.     Here  both  the  Apoliles 
do  very  positively  and  exprefly   aiTert  two  thin 
Firft,   That   the  adorning  of  Cbriftian  Women  ( 1  f 
whom   it  is  particularly  fpoken,  I  judge,  becaufa 
that  Sex  is  molt  naturally  inclined  to  that  Vanity  1 
and  that  it  feems,  that  Cbriftian  Men  in  thole  day* 
deferved  not,  in  this   refpeft,    fo  much  to  be  re- 
proved) ought   not   to  be   outward,   nor  conlilt  in 
the  Apparel.     Secondly,    That   they    ought   n  I    I 
ufe  Placing  of  the  hair,    or    Ornaments,  &C.  whi( 
was  atjthat  time  the  Cultom  of  the  Nations.     Rut  1 
is  it  npt  ltrange,  that  fuch  as  make  the  Scripture 
their    Rule,  and    pretend    they   are  guided  by  it, 
ffiould  not  only  be  fo  frequently   and  ordinarily 
the   uffc  of  thefe  things,    which  the  Scripture  fo 
plainiyt  condemns  5  but    alio  fhould  allow 

Mm  4  feI 


\ 


5?6  PROPOSITION     XV, 


felves  in  fo  doing  ?  For  tlie  A  pottles  not  only  com- 
mend the  Forbearance  of  thefe  things,  as  an  At- 
tainment commendable  in  ChriltLms,  but  condemn 
the  ufe  of  them  as  unlawful  -,  and  yet  may  it  not 
feem  more  Itrange,  that  in  Contradiction  to  the 
Apoliles  D  ftrine,  as  if  they  had  refolved  to  flight 
their  Tettimony,  they  fhould  condemn  thofe,  that 
out  of  Confidence,  apply  themfelves  ferioufly  to  fol- 
low it,  as  if  in  fo  doing  they  were  fingular,  proud, 
or  fuperjllnous  ?  This  certainly  betokens  a  fad  Apo- 
ftafie  in  thole,  that  will  be  accounted  Chrittians,  that 
they  are  fo  offended  with  thofe,  that  love  to  follow 
Chriit  and  his  A  pottles,  in  denying  of,  and  departing 
from  the  lying  Vanities  of  this  perifhing  World  -, 
and  fo  do:hmuch  evidence  their  Affinity  with  fuch, 
as  hate  to  be  reproved,  a  nd  neither  will  enter  the mj "elves  9 
nor  Jaffer  thoje  that  would. 

§.  V ill.  Fourthly',  Letusconiider  the  ufe  of  Games, 
Sports^.  Sports,  Comedies,  and  other  fuch  things,  commonly 
inconjjfiem  an(j  indifferently   ufed  by   all  the  feveral  forts  of 
Gofpfj.6     Chrittians,  under  the  Notion  of  Divert ijement  and 
Recreation,  and  fee  whether  thefe  things  can  confift 
with  the  Serioufnefs, Gravity  and  Godly  Fear,  which 
th;  Gofpel  calls  for.    Let  us  but  view,  and   look 
over  the  Notions  of  them,  that  call  themfelves 
Chrittians,  whether  Papittsor  Proteftants,  and  fee  if 
generally    there  be  any   difference,  fave  in   meer 
Name  and  Profeffion,  from  the  Heathen  ?  Doth  nor^ 
the  fame  Folly,  the  fame  Vanity,  the  fame  Abufe  of 
precious  and  irrevokablc  Time,  abound  ?     The  fame 
Gaming,  Sporting,  Playing,  St  from  thence  Quarrel- 
ing, Fighting,  Swearing,  Ranting,  Revelling  ?  Now, 
how  can  thefe  things  be  remedied,  fo  long  as  the 
Preachers  and  Profeffors,   and   thofe  who  are  the 
Leaders  of  the  People,  do  allow  thefe  things,   and 
ount  them   not  inconliitent   with  the   Piofeffion 
or  Chiiit/ianity  >  And  it  is  Itrange  to  fee,   thatthefe 
thr  tolerated  every  where  \    the  Inquifition 

\mm  fecid  oa  tto«,ii«itktt  &  Row*  nof  w  5f***.% 


Oj  Salutations  and  Ri  creations.  537 


where,  in  their  Mafquera  /  j,  all  manner  of  ( >bfcenityi 
Folly,  yea,  and  Atheifm,  is  generally  p  aQ  kd  in 
the  face  of  the  World,  to  the  grea  Scandal  1  t  1 
Chriftian  Name:  Bui  if  any  Man  repiove  rliem  in 
thefe  things  and  for  fake  their  Su  eiltitions,  and 
come  feriouily  tojerve  God,  and  W<  rj)  .7  bim  in  r  c 
Spirit,  he  is  made  a  Prey,  and  prefently  made  li  iMe 
to  cruel  Sufferings.     Djth  this  bearany  pr<  p  1 

to  Chrillianity  ?  Do  thefe  things  look  any  thi 
like  the  Churches  of  the  Primitive  Chriftian;  I 
Surely  not  at  all.  I  (hall  firlt  cue  f  me  tew 
Scripture  TeJHmonies,  bung  very  pofitive  Precepti 
to  Chrillians,  and  then  fee,  whether  fuch  as  obfcf 
them,  can  admit  of  thefe  fore  mentioned  things 
The  Apoifle  commands  us,  Thar  whether  we  rat  or 
drink,  or  whatever  voe  do,  vce  do  it  all  to  the  O.  ry  <] 
God.    But  I  iudee  none  will  be  fo  impudtnr. 

1  a  Mr  ^ 

affirm,  That  in  the  life  of  thefe  Sp  rts  and  Games  Guti$mm 

God  isglor  fled  :  If  any  fhould  fo  fay,  they  would  i^^uf 
declare,  they  neither  knew  God,  nor  his  Gloiy. 
And  Experience  abundantly  proves,  that  in  the 
Practice  of  thefe  things,  IVkn  mind  nothing  lei's, 
than  the  Glory  of  G  d  ^  and  nothing  mote,  than 
the  Satisfaction  of  their  ow^n  carnal  Luffs ,  Jf/Arand 
Appetites.  The  Apoftle  defires  us,  i  Cor.  7. 2  v.  -1. 
Becaufe  the  time  isjhrrt,  that  they  that  buy,  f  ■  uld  be 
ax  tW  they  poffejjed  not:  And  they  that  ujc  1  /, 

ax  ,not  abufwg  11,  &c.  But  how  c;in  they  be  found 
in  the  Obedience  of  this  Precept,  that  plead  I 
the  ufe  of  thefe  Games  and  Sports  >  Who,  it  jams, 
think  the  rime  fo  long,  that  they  cannot  find  OCr 
cafion  enough  to  employ  it,  neither  in  taking  care 
for  their  Souls,  nor  yet  in  the  neceflar?  care  tor 
their  Bodies  ^  but  invent  thefe  Garros  and  Sp  rts  to 
pafs  it  away,  as  if  they  wanted  other  Work  to 
ferve  God,  or  be  uilful  to  the  (  rearion  in.  Tl 
Apoltle  Peter  defires  us,  T  /  fs  i  t  tiki  f+ 

journi*£  here  in  fear,  1  Pa.  1.  17.     Hut  will  ai  y  fey. 
That  feth  as  ufe  Darning  and  d-medies,  c  tnd 


*;a  PRO  POSITION    XV. 

Dicing,  do  fo  much  as  mind  this  Precept  in  the  ufe 
of  thefe  things?  Where  there  is  nothing  to  be  feed, 
but  Light  nefs  and  Vanity,  Wantonnejs  and  Obfcenity 
contrived,  to  hinder  Men  from  Fear,  or  being  Se- 
rious j  and  therefore,  no  doubt,  calculated  for  the 
Service  of  the  Devil.  There  is  no  Duty  more  fre- 
quently commanded,  nor  more  incumbent  upon 
Chriftians,  than  the  Fear  of  the  Lord,  to  Jiand  in 
awe  before  bim,  to  walk  as  in  1m  prejence*,  but  if  fuch, 
as  ufe  thefe  Games  and  Sports,  will  fpeak  from 
their  Conferences,  they  can,  (\  doubt  not,)  experi- 
mentally declare,  That  this  Fear  is  forgotten  in 
their  Gaming;  And  if  God  by  his  Light  fecretly 
touch  them,  or  mind  them  of  the  Vanity  of  their 
way,  they  ftrive  to  (hut  it  out,  and  ufe*  their  Ga- 
ming, as  an  Engine  to  put  away  from  them  that 
troublefome  Guelt  -,  and  thus  make  merry  over  the 
Jutt  One,  whom  they  have  /Iain  and  crucified  in  them- 
/elves.  But  further,  if  Chrift's  Reafoning  be  to  be 
heeded,  who  faith,  Mat.  12.  35,  36.  That  the  good 
Mm,  out  of  the  good  Treajure  of  the  Heart,  bringeth 
forth  good  things-,  and  an  evil  Alan,  out  of  the  evil 
Treajure,  bringeth  forth  evil  things  \  And  that  of  every 
idle  word  we  fb  ill  give  an  account  in  the  Day  of  Judg- 
ment \  It  may  be  eafily  gathered,  from  what  Trea- 
jure  thefe  Inventions  come  '•,  and  it  may  be  eafily 
proved,  that  it  is  from  the  Evil,  and  not  the  Good. 
Comedies,  How  many  idle  Words  do  they  neceffarily  produce  ? 
\ompUx  of  ^ea»  W^ac  are  ^ome^ies  but  a  [iudied  Complex  of  idle 
Idje  ijins  and  lying  Words  ?  Let  Men,  that  believe  their  Souls 
Words.  are  Immortal,  and  that  there  will  be  a  Day  of  Judg- 
ment, in  which  thefe  Words  of  Chrift  will  be  ac- 
complifhed,  anfvver  me,  how  all  thefe  will  make 
account  in  that  great  and  terrible  Day,  of  all  thefe 
idle  Words,  that  are  neceffarily  made  ufe  of,  about 
'Dancing,  Gaming,  Carding,  and  Comedies  atting  ?  And  ' 
yet  how  is  ft  that,  by  Chriftians  not  condemning 
thefe  things,  but  allowing  pf  them,  many  that  are 
accounted  ChnfUans,  take  up   their  whole  Time  in 

them. 


Of  Salutations  and  Recreations.  r  :~ 


them  -yea,  make  it  their  Trade  and  Employment  ? 
Such   as  the  Dancing- Maflers   and   Comedians,  &c 

whofe  Hellifh  Converfations  do  fufficiently  declare 
what  Mailer  they  ferve,  and  to  what  End  thefc 
things  contribure.  And  it  cannot  be  denied,  as 
being  obvioufly  mahifeft  by  Experience,  that  fuch 
as  are  Matters  of  thefe  Trades,  add  are  rrwli  de- 
lighted in  them,  (if  they  be  not  open  Atbeifts  and 
Profligates)  are  fuch,  at  belt,  as  make  Religion,  ot 
the  Care  of  their  Souls,  their  lea  It  bufinefs.  Now 
if  thefe  things  were  difcountenanced  by  CbriJUsns9 
as  inconfiltent  with  their  Pcofeflion,  it  would  re- 
move thefe  things  5  for  thefe  Wretches  would  be 
neceflitated  then  to  betake  themfelves  to  f  me 
honeft  Livelyhood,  if  they  were  not  fed  and  up- 
holder by  thefe.  And  as  hereby,  a  great  Scan- 
dal and  StumMing-block  would  be  removed  from 
off  the  Cbriflian  A  ante  5  fo  alio  would  that  in 
part  be  taken  out  of  the  wav,  which  provokes 
the  Lord  to  with  hold  his  Bl  fling,  and  by  occafion 
of  which  things  the  Minds  ot  many  remain  chain- 
ed in  Darknefi,  and  drowned  in  Luft.  Senjuality  and 
Worldly  Flcafures,  without  any  fenfc  of  God's  Fear, 
or  their  own  Souls  Salvation.  Many  ofthofe,  call- 
ed Fathers  of  the  Church,  and  other  Serious  Per- 
fons,  have  lignified  their  Regret  for  thefe  things, 
and  their  defires  they  might  be  remedied  \  of  whom 
many  Citations  might  be  alledged,  which  tor  Bre- 
vity's fake  I  have  omitted. 

§.  IX.  But  they  objeft,  That  Miffs  Spirits  could  OV)l\. 
Wotjubflfl,  if  they  were  always  intent  upon  Serious  and 
Spiritual  Matters  5  and  that  therefore  there  is  reed  j 
Jo  me  Divert  ijement  to  recreate  the  mind  a  little,  utk  re- 
by  it  being  rejrejhed,  is  able  with  greater  Vigour  to  apply 
it  jelj  to  thrjj:  thing?. 

1  anfwer*  Tho1  all  this  were  granted,  it  would  Arfu. 
no  ways  militate  againlt  us,  neither  plead  the   oft 
of  thefe  things,   which  we  would  have  wholly  1 
afide.    For  that  Men  Ihould  be  always  in  the 

Inrentivcnc 


54o  P  R  O  P  O  S  I  T  I  0  N     XV.      " 

Intentivenefs  of  Mind,  we  do  not  plead  5  knowings 
how  impotiible  it  is,  fo  long  as  we  are  cloathed 
with  this  Tabernacle  of  Clay.  But  this  will  not 
allow  us  at  any  time  fo  to  recede  from  the  Remem- 
brance of  God,  8C  of  our  Souls  chief  Concern,  as  not 
Tf>erearofft\n  to  retain  a  certain  lenfe  of  his  Fear  ^  which  can- 
he^Recre-  not  be  fo  much  as  rationally  fuppofed  to  be  in  the 
stbninthc  ufe  of  thefe  things,  which  we  condemn.  Now  the 
WorU,  neCeffary  Occafions,  which  all  are  involved  into,  in 
order  to  the  care  and  fultentation  of  the  outward 
Man,  are  a  Relaxation  of  the  Mind  from  the  more 
ferious  Duties^  and  thofe  are  performed  in  the  Blef- 
fing  •,  as  the  Mind  is  fb  leavened  with  the  Love  of 
God,  and  Senfe  of  his  Prefence,  that  even  in  doing 
thefe  things,  the  Soul  carryeth  with  it  that  Divine 
Influence  2£  Spiritual  Habit,  whereby,  tho'  thefe  A  els 
as  of Eating,  Drinking,  $leeping,W orking,  be  upon  the 
matter  one  with  what  the  Wicked  do,  yet  they 
are  done  in  another  Spirit,  and  in  doing  of  them 
we  pleafe  the  Lord,  ferve  him,  and  anfwer  our  end 
in  the  Creation,  and  fo  feel,  and  are  fenfible  of  his 
Blejj'ingi  Whereas  the  Wicked  and  Profane,  being 
not  come  to  this  place,  are,  in  whatfoever  they  do, 
curfed-,  and  their  Plowing,  as  well  as  Praying,  is  fin. 
"Now  if  any  will  plead,  that  for  Relaxation  of  Mind 
there  may  be  a  Liberty  allowed  beyond  thefe  things, 
which  are  ofabfolute  need  to  the  Sultenance  of  the 
outward  M3n,  I  fhall  not  much  contend,  againft  it  \ 
provided  thefe  things  be  not  fuch  as  are  wholly 
Superfluous,  or  in  their  proper  nature  and  ten- 
dency, lead  the  Mind  into  Luji,  Vanity  and  Wanton- 
nefi,  as  being  chiefly  contrived  and  framed  for  that 
end,  or  generally  experienced  to  produce  thefe  Ef- 
fects, or  being  the  common  Engines  of  fuch,  as  are 
fo  minded  to  feed  one  another  therein,  an'd  to  pro- 
pagate their  Wickednefs,  to  the  Impoyfoning  of 
others:  Seeing  there  are  other  innocent  Divertife- 
menrs,  which  may  fufficiently  ferve  for  Relaxation 
of  the  Mind  ,  fuch  as  tor  Friends  to  vifit  one  another. 


OJ  Salutations  and  Recreations.  54 


To  bear  or  read  Hiftnry,  To-fpeakfoberly  ojthe  prefcnt 
or paJilranfatfwns,To jollow  after  Gardening,  To  ufe  Umfi 
Geometrical  and  Math u  m ax ical  Experiments  and  fuch  yer"J" 
other  things  of  this  Nature.  In  all  which  things  "*"* 
we  are  not  to  forget  God,  (in  inborn  we  both  live, 
and  are  moved,  A&s  io.  26.)  as  not  to  have  always 
iomtfecret  rejerve  to  him.  and  fenfe  of  his  Fear  and 
Prefence^  which  alfo  frequently  exerts  it  felt  in  the 
midft  of  thefe  things,  by  fome  fhort  Afpiration  and 
Breathings.  And  that  this  may  neither  ktrnftrange 
nor  troublcjom,  I  ihall  clear  it  by  one  manifeit  In- 
fiance,  aniwerable  to  the  Experience  of  all  Men. 
It  will  not  be  denied,  but  that  Men  ought  to  be 
more  in  the  Love  of  God,  than  of  any  other  thing  -, 
for  we  ought  to  Love  God  above  all  things.  Now  it 
is  plain,  that  Men  that  are  taken  with  Love,  whe- 
ther it  be  of  Women,  or  any  other  thing,  if  it  hath 
taken  a  deep  place  in  the  Heart,  and  polTefs  the 
Mind,  it  will  be  hard  for  the  Man,  fo  in  love,  to 
drive  out  of  his  Mind  the  perfon  or  thing  To  loved  ; 
yea,  in  his  Eating,  Drinking  and  Sleeping,  his 
Mind  will  always  have  a  tendency  that  way \  and 
in  Bufinefs  or  Recreations,  however  intent  he  be 
in  it,  there  will  but  a  very  fhort  time  be  permitted 
topafs,  but  the  Mind  will  let  fome  Ejaculation  forth 
towards  its  Beloved.  And  albeit  fuch  a  one  mult 
be  converfant  in  thofe  things,  that  the  Care  of  this 


M 


' 


Body,  and  fuch  like   things  call  for $  yet   will  he 
avoid,  as  Death  it   felf,   to  do  thofe  things,  thai 
may  offend  the  Party  fo   beloved,  or  crofs  his  de-  °*** 
fign  in  obtaining  the  thing  lo  earnefily  defircd  : 
Tho'  there  may  be  fome  fmall  ufe  in  them  \   tl 
great  Defign,    which  is  chiefly  in   h;s  Eye,   v  ill 
ballance  him,  that  he  will  eauly  lool  '  (- 

pence  with  fuch  petty  Neceffities,  rathei  than  en- 
dangef  the  lr.fs  of  the  greater  by  them.     N     •    that 
Men/ought  to  be  thus  in   Love  xxi 
LifcLtoconie,  none  v.W  deny?  and  the 
par%  from  thefc  Scriptures,  Mat.  ( 


542  P  R  O  P  O  S  1  T  I  O  N     XV. 

up  for  yr-ur  j elves  Trcafures  in  heaven.  Col.  3.  2.  Set 
your  Affetiions  on  things  above,  &c.  And  that  this 
hath  been  ihe  Experience  and  Attainment  of  Tome, 
the  Scripture  alfo  declares,     Pjalm  63. 1,  8.     2  Cor. 

Sports  and  !>•    4« 

WaysJraw  And  again,  That  thefe  Games,  Sports,  Plays,  Dan- 
f^T^Tofclng,  Comedies,  &c.  do  naturally  tend  to  draw  Men 
G*f-  from  Gods  Fear,  to  make  them  forget  Heaven, 
Death  and  Judgment,  to  fofter  Luft,  Vanity  and 
Wantonnefs-,  and  therefore  are  molt  loved,  as  welL 
as  ufeb  by  fuch  kind  of  Pcrfons,  Experience  abun- 
dantly (hews  j  and  the  molt  Serious  and  Confcien- 
tious  among  all  will  fcarcely  deny  :  Which  if  it  be 
fo,  the  Application  is  e  ifie. 

§.  X.  Fifthly  5  The  ufe  of  Swearing  is  to  be  confi- 
dered,  which  is  fo  frequently  praftifedalmolt  among 
all  Chriftians -,  not  only  profane  Oaths  among  thePr^- 
jane,  in  their  common  Dfcourfes,  whereby  the 
uKojl  hOLl  A  A  ME  of  GOD  is,  in  a  horrible 
manner,  dailv  Blafphemed  •,  but  aKofolemn  Oaths, 
with,  thole  that  have  fome  fhe w  of  Piety,  whereof 
the  molt  p.irt  do  defend  Swearing  before  the  Magi- 
Itrate  with  fo  great  Zeal,  that  not  only  they  are 
ready  themfelves  to  do  it  upon  every  occafion,  but 
alfo  have  (lirred  up  the  Magiltrates  to  perfecute 
thofe,  who,  out  of  Obedience  to  Chriif,  their  Lord 
and  Matter,  judge  it  unlawful  to  Swear :  Upon  which 
account  not  a  few  have  frittered  Imprifonment,  and 
the  fpoiling  of  their  Goods. 
But  confide  ring  thefe  clear  words  of  our  Savi- 
j9U  Swear-  0Ur'  Mat.  J.  33,  34.  Again,  ye  have  heard  that  it 
hgkfor-  bath  been  f aid  by  them  of  old  time,  Thou  /halt  not  for- 
bidden—  fwear  thy  f elf,  but  Jhalt  perform  unto  the  Lord  thine 
Oaths.  Bui  I  fay  unto  you,  Swear  not  at  all, 
neither  by  heaven,  &c.  But  let  your  Communication  be. 
Tea,  Tea  •  Nay,  A  ay  :  For  whatfoever  is  mo)  e  than 
thefe,  cometh  of  evil.  As  alfo  the  words  of  the  A  po- 
ttle James  %.  12.  But  above  all  things,  my  Brethren, 
Swear  not,  neither  by  heaven^  neither  by  the  tariff  net- 

ttbit 


Oj  Salutations  and.  Recreations. 


J43 


tber  by  any  other  Oath:  But  let  your  Tea,  be  Tea,  and 
your  Nay,  Nay  5  left  ye  jail  into  Condemnation.  I  fay, 
confidenng  thefe  clear  words,  it  is  admirable  how 
any  one,  that  profefleth  the  Name  of  Chritt,  can 
pronounce  any  Oath  with  a  quiet  Confcience\  far 
lefs  to  perfecute  other  Chriftians,  that  dare  not 
Swear,  becaufe  of  their  Matter  Chrift  his  Authority, 
For  did  any  one  purpofe  ferioufly,  and  in  the  molt 
rigid  manner,  to  forbid  any  thing,  compiehcnded 
under  any  General,  can  they  ufe  a  more  full  and 
general  Prohibition,  and  that  without  any  Excep- 
tion >  I  think  not.  For  Chrilt,  rirff,  propofcth  it 
to  us  Negatively,  Swear  not  at  all,  neither  by  Hea- 
ven, nor  by  the  Earth,  nor  by  Jerufalem,  nor  by  thy 
Head,  &c.  And  again,  Swear  not  by  Heaven,  nor  by 
Earth,  nor  by  any  other  Oath.  Secondly,  he  prciTcth 
it  Affirmatively,  But  let  your  Communication  be  leat 
Tea  ;  and  Nay,  Nay  ;  For  whatfeever  is  more  than  theje^ 
cometh  of  eiil.  And  faith  fames,  Lett  ye  jail  into  Con- 
demnation. 

Which  words,    both  all  and  every  one  of  them,  wit!** 
do  make  fuch  a  full  Prohibition,  and  fo  free  of  all  ******* 
Exception,  that  it  is  ftrange  how  Men,  that  boalt 
the  Scripture  is  the  Rule  of  their  Faith  and  Life,xtn 
counterfeit  any  Exception!  Certainly  Rfafort  orght 
to  teach  every  onef  that  it    is  not   lawful  to  make 
void   a   general  Prohibition,  coming  from  God,   by 
fuch  oppofition  ;  unlefs  the  Exception  b,  as  clearly 
and  evidently  expreffed,  as   the  Prohibition  :  N< 
ther  is  it  enough,  to  endeavour   to  confirm   ir   ly 
Confequences  and  Probabilires,   which  arc   obfeurt 
and  uncertain,  and   not  fufficient  to  brinr;    q. 
the  Confcience.  For  if  they  fay,  that  there  is 
fore  an  Exception   and    Limitation    in   the    •' 
becaufe  there  are   found   Exceptions   in    the 
general  Prohibition  of  this  fifth  ( 
forbidding  of  D'vorcement,  where  Qiril  U 

bath  been  /aid,   Wbofotvcr  Jhall  put  an  ay  I 
him  give  bcr  a  Writing  oj  Divorcement. 


?44  PROPOSITION    XV. 


unto  you, Ibat  vch< f never  fhall put  away  Im  Wife. fating 
for  the  cauje  ofFoi  nit  at  ion,  caufeib  her  to  commit  adul- 
ter) :  It  J  fay,  they  plead  this,  they  not  only  labour 
in  vain,  but  alio  fight  againlt  themfelves,  becaufe 
they  can  produce  no  Exception  of  this  general 
Command  of  not  Swearing,  exprefTed  by  God  to 
ay  under  the  New  Covenant,  after  Chrilt  gave  this 
Prohibit!  n.  fo  clear  as  thar,  wh;ch  is  made  in  the 
Prohibition  it  felf.  Moreover,  if  Chrilt  would  have 
AlfoOaths  excepted  Oarhs,  made  before  Magistrates,  certainly 
Mu°oifirate^Q  hac*  f- hen  exprefled,  adding,  Except  in  Judgment, 
UJ,t  r  e  befor,  the  Wag IJi rate.,  or  rhe  like  ^  as  he  did  in  that 
ot  Divorcement,  ny  thefe  words,  Saving  for  the  caufe 
of  Fornication -.  Which  being  fo,  it  is  not  lawiul 
for  us  to  except  or  dijiinguifh.  or  ( which  is  all  one) 
make  void  this  geneial  Prohibition  of  Chrilt}  it 
would  be  far  lefs  agreeable  toChrifiian  Holinefs,  to 
bri^g  upon  our  Heads  the  Crimes  of  fo  many  Oaths, 
which  by  reafon  of  this  Corruption  and  Exception^ 
are  fo  frequent  among  Chriftians. 

Neither  is  it  to  be  omitted,  that  without  doubt, 
the  mott  Learned  Doftors  of  each  Sett  know,  that 
thefe  fore  mentioned  words  were  underltood  by 
the  Ancient  Fa  hers  of  the^/7  Three  Hundred  Tears 
alter  Chrilt,  to  be  a  Prohibition  of  all  forts  of 
Oaths.     It  is  not  then  without  Reafon,   that  we 

^ceof%'e  WGn(*er>  tnat  tne  P°Pifh  Doctors  and  Priefts,  bind 
*Jincient  *  themfelves  by  an  Oath,  to  interpret  the  Holy  Scrip- 
Fatben  tures  according  to  t he  univerfal  Expofirion  of  the 
Holy  Fathers  •,  who  norwithftanding  underltood 
thofe  Conttoverred  Texts  quire  contrary  to  what 
thefe  modern  Doctors  do.  Aid  from  rhence  alfo  do 
clearly  appeal  the  vaniry  and  foolifh  certainty  ( fo 
to  fpeak)  of  P<>p  fh  Tradition  5  for  if  y  the  Wri- 
tings of  the  Fatuers,  fo  called,  rhe  Faith  of  the 
Church  ofrhefe  Ages  mny  be  demonltrated,  it  is 
clear,  they  have  departed  from  the  Faith  of  the 
Church  of  the  fi{\  Three  Ages  in  the  point  of 
Swearing.    Moreover,  becaufe  not  only  Pafijis,  but 

alfo 


Of  Salutations  and  Recreations, 


54' 


alfo  Lutherans  and  Calvinifls.  and  fome  others,  do 
reftrift  the  words  of  Chntt  and  Jams,  I  think  it 
needful,  to  make  manifeft  the  vain  Foundation, 
upon  which  their    Preemption  in  this  matter  is 

builr*  nr  n 

§.  XI.  Firjt,  They  Objefl,  That  drift  only  forbidi*** 

thofe  Oaths,  that  arc  made  by  Creatures,  and  things 
Created-,  and  they  prove  it  thence,  becaufe  he  num- 
bers fome  of  thefe  things. 

Secondly,  All  rajb  and  vain  Oaths  in  familiar  T>if» 
courfes\  becaufe^  be  faith %  Let  your  Communication  be 
Tea,  Tea  •,  and  Nay,  A  ay.  .    r 

To  which  I  anfwer,  Firft,  That  the  Law  did  for-  ^%%9 
bid  all  Oaths  made  by  theCteatures  5  as  alfo  all  vain 
and  rafh  Oaths  in  our  common  Difcourfes  -,  com- 
manding, That  Men  fhould  only  (wear  ly  theName 
of  God,  and  that  neither  falfly,  nor  rafhly;  for 
that  is  to  take  his  Name  in  vain.  *  r 

Secondly,  It  is   molt  evident,  that  Ch rift  forbids     J*     1 
fomewhat  that    was   permitted  under  the  Law,  to 
wit,  xo  fwear  by  the  Name  of  God  $  becaufe  it  was  not  ;' 
lawful  for  any  Man  to  fwear  but  by  God   himfeif.j 
And  becaufe  he  fairh,  Neither  by  Heaven,  becaufe  a  c.  '../f;:    b* 
is  the  Throne  of  God-,  therefore  he  excludes  all  other 
Oaths,  even  thofe  which  aie  made  by  God  :  For  he 
fairh.  Chap.  23.  v.  22.   tie  that  fhallf  wear  by  Heaven^ 
fwear eth  by  the  Throne  oj  Cod ,  and  by  him  that  fit tetb 
thereon.  Which  is  alfo  to  be  undejpood  of  tl  e  relt.    ^rr    ^ 

J>/z7y,  Thit  he  might  put  the  matter  beyond  all 
Controverfie,  he  adds,  Neither  by  any  otl  t  r  0  ah: 
Therefore  feeing  to  fwear  before  the  Igiftratc 
by  God,  is  an  Oath,  it  is  here  without  doubt  for- 
bidden. 

Secondly.  Theyobj  '&,  That   byihtjt  0  q-  ;f ^ 

by  God's  Name  cannot  be  forbidden,  bi  t  Hea- 

venly Either  hath  commanded  them  -J or  the  I  in  I 

the  Son  are  One,  which  could  not  be,  ij  the  Son  did  J  r- 
bid  that  which  the  Father  t  wmaudii* 

$n  lanf.v.i 


546  PROPOSITION     XV. 


Anfw.  I  anfwer  5  They  are  indeed  One,  and  cannot 
contradift  one  another.-  Neverthelefs  the  Father 
gave  many  things  to  the  Jews  for  a  time,  becaufe 
of  their  Infirrniry  under  the  old   Covenant,  which 

utrtLUoid  had  only  a  Shadow   of  good  things  to  come,  not 

covenant,  the  veiy  Subftance  W  things,  until  Gflftift  fhould 
come,  who  was  the  Subftance  ^  and^y  whofe  com- 
ing all  thefe  things  vanifhed,  to  wit,  Sabbaths,  Cir- 
cimcifion,  the  Vajchal  Lhmb  :  Men  ufed  then  Sacri- 
fices, who  lived  in  Controverfies  j^kh  God,  and 
^  one  with. another,  which  all  are  abrogated  in  the 
coming  of<he  Son,  who  "^  the  Subftance,  Eternal 
Word,  and  Effcntial  Oath  and  Amen,  in  whom  the 
Tromifes  of  God  are  Tea  and  Amen  :  Who  came,  that 
Men  might  be  Redeemed  out  of  Strife,  and  might 
make  an  end  of  Controverfie. 

Obje£t.  Tbcrdly,  They  objefl::  But  all  Oaths  are  not  Cere- 
monies, nor  any  fart  of  the  Ceremonial  Law. 

Anfw.  I  anfwer*,  Except  it  be  (hewn  to  be  an  Eternal, 
Immutable  and  Moral  Precept,  it  withftands  not -, 

Tithes er*  neither  are  they  of  foold  an  Origin  as  Tithes,   and 

m£wf  the  offering  of  the  fir  ft  Fruits  of  the  Ground, 
which  by  Abelmd  Cain  were  offered,  long  before 
the  Ceremonial  Law,  or  the\tfe  of  Oaths  5  which, 
whatever  may  be  alledged  againft  it,  were  no 
doubt  Ceremonies,  and  therefore  no  doubt  unlawful 
now  to  be  practifed. 

Object.  Fourthly,  They  obje&  5  That  to /wear  by  the  Name 
of  God,  &>  a  Moral  Precept,  of  continual  duration  \  be- 
cai'fe  it  is  marked  withbk  Effential andMorzl  Worfhip, 
Deut.  6.  j  3.  and  10.  20.  Thoufhalt  fear  the  Lord  thy 
God,  and  jerve  him  alone  ;  Thoufialt  cleave  to  him, 
andjTcear  by  his  Name. 

Anfw.  1  aniwer-,  This  proves  not,  that  it  is  a  Moral 
and  Eternal  Precept  •,  for  Mofes  adds  that  to  all 
the  Precepts  and  Ceremonies  in  feveral  places :  As 
Drut.  10.  12,  15.  laying,  And  now  Ifrael,  uhat.  doth 
the  Lord  thy  God  require  oj  thee,  but  to  fear  the  Lord 
thy  God>  to  walk  in  all  hii  ways,  and  L&  love  him,   and 

to 


Of  Salutations  and  Recreations.  547 

toferve  the  Lord  thy  God  with  all  thy  Heart,  and  ::ith 
nil  thy  Soul:  To  keep  the  Commandments  oj  the  Lord, 
and  his  Statutes,  which  I  command  thee  this  day?  And 
Chap,  u,  v.  23.  the  Fear  oj  the  Lord  is  menti.  n  d 
together  Wiethe  Titles,  And  fo  alfo  Levit.  19. 
2,  ?,  6.  the  Sabbaths,  and  regard  ro  Parents,  arc  men- 
tioned with  Swearing. 

Fijthly  5  They  object-,  Thatfolemn  Oaths,  tobech  God  Objc£t. 
commanded,  cannot  be  here  forbidden  by  Chr/jl  5  /<?r  /»«• 
faith,  That  they  come  from  evil:  but  thefc  did  not  come 
from  evil-,  for  God  never  commanded  any   thing  that 
weu  evil,  or  came  from  eviL 

I   anfwer^    There  are  things  which  are    Good,  Anfw. 
becaufe  commanded-,    and  Evil,  fjecaufe  forbidden  1 
Other  things   are  commanded,    becaufe  Good  5    and 
forbidde-n,  becaufe  Evil.     As  Circumcifion  and  Oaths,  °**h*  *" 
which  were  good,    when   and   becaufe  they  were  ; 
commanded,   and  in   no  other   refpe£l  5  and   again, 
when   and  becaufe   prohibited  under   the  Gol, 
they  are  evil. 

And  in  all  thefe   Jewifh  Conltftutions,   hoWei   t 
Ceremonial,  there  was  fomething  of  g ood,    to  wit, 
in  their  feafon,  as    prefiguring  fome  Good  :    As  by 
Circumcifion,  the  Purifications,  and  other  things,  the 
Holinefs  of  God  was  typified,   and   that  the  Ijra* 
elites  ought  to  be  Holy,  tu  their  God  vodi  Id  ly.     Jn 
the  like  manner  Oaths,  under  the  Shadows  and  Cere- 
monies,  fignified  the  Verity  €J  God,  his  Fa ' t :  fulnefs 
and  Certainty  ^  and  therefore;  rhat  we  oughr  in  all 
things   to  fpeak  and  wirnefs    the  Truth.     But  the ' 
Witneff  of  Truth  was  before  all  Oaths,  and  rtina; 
wiien  all  Oaths  are  abolifhcd  5  and  this   is  the  mo- 
rality of  all  Oaths,  and  fo  long  as  Men  a1  re- 
in, there  is  no  neceflfry  of,   nor  place  f-r  Oaths \  as 
Polybius  wirnefled,   who  faid,  The  V/e  m 
Judgment  was    tore  among  the  Ancients  \  lu<t  by  the 
growing  0/perfidioufnefc,y0£>rto  alfo  the  ufe  oj  Oat 
To  which  agreeth  Grottus,  faying,  An  Oath 
to  be  ufed  a*  a  Medicine,  in  cafe  oj  neccjjtty :  A  f .  -1 

N  n  2  Oj. 


48  PROPOSITION     XV, 


Oath  is  not  ufed,  but  tofupply  defed.    The  lighmefs 

Oaths/ty-oFMen,  and  their  inconfifcncy  begot  Diffidence  J  or 

fly  preCup-  w}j'ic})  Swearing  «?^f  fought  out  as  a  remedy.     Bajil 

ffastf'    the  Great  faith,  That  Swearing  is  the  effd?  of  Jin. 

Mens  in-  ^n£  /mbrofe    That  Oaths  are  only  a  condefcendtncy 

hnfiancy.         d^e(i     chryj0flom  faith,    That  an  Oath  emer'd 

uhen  Evil  grew,   when  Men  exerafed  their  Frauds, 

when  all  Foundations  were  overturned :  That  Oaths  took 

their  beginning  from  the  want  of  Truth.     Thefe  and 

the  like  are  witnefled  by   many  others  with   the 

fore-mentioned' Authors.     But   what   need  of  Te- 

itimomes,  where  the  Evidence  of  things  fpeaks  it 

felf?    For   who  will   force  another  to  fwear,   of 

whom  he  is  certainly   peifwaded,  that   he   abhors 

to  Lye   in   his  words?     And  again,  as  Chryfoflom 

and  others  fay,  For  what  end  wilt  thou  force  him  to 

Swear,  whom  thou  beheveji  not,  that  he  will f peak  the 

Truth? 

§.  XII.  That  then,  which  was  not  from  the  Be- 
ginning, which  was  of  no  ufe  in  the  Beginning, 
which 'had  not  its  Beginning  firlt  from  the  Will 
of  God,  but  from  the  Work  of  the  Devil,  occa- 
fioned  from  Evil,  to  wit,  from  Unfaithfulnef,  Ly- 
ing, Deceit  -,  and  which  was  at  firlt  only  invented 
hy  Man,  as  a  mutual  remedy  of  this  Evil,  in 
xvhich  they  called  upon  the  names  of  their  Idols  ^ 
yea,  that  which  fas  Hierom,  Chryfjlom,  and  others 
tetfrfiej  was  given  to  the  Ifraelucs  by  God,  as  unto 
Children,  that  they  might  ahftain  from  the  Idola- 
trous Oaths  of  the  Heathens,  Jer.  12.  16.  Whatfo- 
ever  is  fo,  is  far  from  being  a  Moral  and  Eternal 
Precept.  And  lafttyi  whatfoever  by  its  Profana- 
tion "and  Ahufe  is  polluted  with  Sin,  fuch  as 
are  abundantly  the  Oaths  of  thefe  Times,  by  fo 
often  fmtaring  and  for/wearing,  far  differs  from  any 
receilary  and  perpetual  Duty  of  a  Chriftian  :  But 
Oaths  are  f 0  :  Therefore,  &€• 
Object.  Si**W>  Theyobjea}  That  God  fwore,  therefore 
*  to  (wear  is  geods 

I  anfwcjry 


Of  Salutations  and  Recreations. 


*>49 


I  anfwer  with  Athanafiut^  Seeing  it  is  certain,  It  is  Anfvo 
proper  in /wearing  to /wear  by  another  5  thence  it  ap- 
pears, that  God,  to  /peak  properly,  did  never  /wear,  - 
but  only  improperly.     Whence  f peaking  to  Men,  be  is  g* 
/aid  to/wear  h  becau/e  thofc  things     which  be/pea 
becauje  oj  the  certainty  and  immutability  oj  bis  ll 
are  to  be  efteemed  jor  Oaths.     Compare  P/alm  i  I    . 
4.  where  it  is  faid,  The  Lord  did  /wear,  and  it  did 
not  repent  him,  &c.     And  l/wore  (  faith  he*)  by  my  r  ,r 
el]  :  And  this  is  not  an  Oath,     tor  he  did  not /wear  tth  not  i,y 
by  another,  which  is  the  property  oj  an  Oath,   but  byf^tjj^ 
btmfelj.     Therefore  God.  J  wears  not   according  to  the  ft/. 
manner  of  Men,  neither  can  we  be  induced  from  thence 
to  /wear  -,  but  let  us  /o  do  and  Jay,  and  Jhew out /elves 
/uch  by  J  peaking  and  ailing,  that  we  need  not  with  our 
Hearers  an  Oath,  and  let  our   Words  oj  them/elves 
have  the  Teftimony  of  Truth  :     For  /o  we  foal  I  plainly 
imitate  God. 

Seventhly,  They  objeft  ;  Chrijl  did  /wear,  and  we  Onj\fh 
ought  to   unit  ate  him. 

I  anfwer,  That  Chrilt  did  not  fwear  •   and  albeit  Anfw. 
he  had  fworn,    being  yet  under   the    Law,   this 
would   no  ways  oblige  us   under  the   Gofpei  ;  as 
neither  Circumcifion,  or  the  Celebration  of  the  Paf 
chai  Lamb.  "  Concerning  which,  Hierom  faith,  All 
things  agree  not  unto  us,  who  are  Servants,  that  agreed  Hi*r.  t>. 
unto  our  Lord,  8cc.  The  Lord  fworc,  a*  Lord,   whom  *^*J|  * 
no  Alan  did  forbid  to  /wear  :     But  unto  us,  that  are  Ep.  1. 
"Servants,  it  is  not  lawful  to  /wear,  becau/e  we  are] or- 
bidden  by  the  Law  of  our  Lord,     let,  left  we  fi  uld 
/uffcr  /candal by  his  Example,  he  hath  not /worn, /nee 
he  co?nmanded  us  not  to  /wear. 

Eight ly9  They  objeftj  That  Paul  /wore,  and  rbtfObjeEL 
often,  Rom.  1.  ?.  Phil.  1.  8.  faying,  For  God  is  my 
Record.  2  Cor.  11.  10.  As  the  Truth  oj  Chrijl  is 
in  me.  2  Cor.  1.  25.  I  call  God  for  a  Record  up  n 
my  Soul.  I  /peak  the  Truth  in  Clriil,  I  lye  n  r, 
Rom.  9.  1.  Behold,  before  God  I  lye  not %  Gal.  1.  20. 
And  /o  requires  Oaths  cj  others.    J  obteji  you  (faith 

Nn  3  **) 


J5Q  PROPOSITION     XV. 

he)  before  God  and  our  Lord  fffus  Cbritl.  I  ThelT.  5; 
2  \  I  charge  you  by  the  Lord,  that  this  Epiflle  be  read 
to  all  the  Brethren.     But  Paul  would  not  have  done  foy 
if  all  manner  of  Oaths  had  been  forbidden  by  Chnfl, 
uboje  Apoftle  he  wo*. 
Anfuo.        To  all  which  I  anfwer,  FirR  5  That  the  uiing  of 
fuch  forms  of  fpejking  are  neither  Oaths,  nor  fa 
efleemed  by  our  Adverfaries.     For  when  upon   00 
cafion,  in  matters  of  great  moment,  we  have   faid, 
TU  Cere-     We  fpeik  the   Truth  in  the  Fear  of  God,   and  before 
monies  of   him,   who   is  our  IVitnefi,  and  the  /farther  of    our 
tnoath.     fteart^   adding  fuch  kind  of  ferious  Attefiations, 
which  we  never  refufed  in  matters  of  Confequence*, 
neverthelefs  an   Oath  hath-  moreover  been   requi- 
red  of  us   with    the    Ceremony   of  putting   our 
Hands  upon  the  Book,  the  kilting  of  it,  the  lifting 
up  of  the  Hand  or  Fingers,    together  with   this 
common  form  of  Imprecation,  So  help  me   God\  or, 
Let  the  Lord  God  Almighty  help  me.     Secondly,  This 
contradicts  the    Opinion  of,  our    Adverfaries,    be- 
caufe that  Paul  was  neither  before  a  Magiftrate, 
that  was  requiring  an   Oath  of  him-,   nor   did  he 
himfelf  adminifter   the  Office  of  a  Magiitrate,    as 
offering  an  Oath  to  any  other.     Thirdly,  The  Que- 
ftion  is  not,  what   Paul  or  Peter  did,   but   what 
their   and  our  Matter   ought  to   be  done  5    and   if 
Paul  did.  fwear,  (which   we  believe  not)  he  had 
finned  againft   the   Command  of  Chrilr,  even  ac- 
cording to  their   own  Opinion  5  becaufe  he  fwore 
not  before  a  Magiftrate,  but  in  an  Epiltte  to  his 
Brethren. 
Object       Ninthly,    They  objeft,  Ifau  65.  16.  where,  fpeak- 
ing  of  the  Evangelical  Times,   he  faith,    That  he 
®ho  hkffeth  himfelf  in  the  Earth,  fhall  blfJS  himfelf 
in  the   God   of   Truth-,  and  he  that  f wear eth  in  the 
Ear t<),  fhall  f wear  by  the  God  of  Truth:  Becaufe  the 
former  troubles  are  forgotten,  and  becaufe  they  are  hid 
Jrom  mine  Eyes.    For  behold,  I  create  new  Heavens, 

and 


Of  Salutations  and  Recreations.  T;r 


and  a  new  Earth:  There} ore  in  tbeje  times  we  ought 

to  /wear  by  the  Ma  me  of  the  Lord. 

1   anfwer5    It   is  ordinary  for   the  Prophets  to  ^ 
exprefs  the    greateit   Dinies  of  Evat 
in  Mofaical  Terms,  as  appears  among  others  fi 
?er.  31.  38,  39,  40.  EzeL  ?6.  27,  &  40.  and  \fat 
23.  I  have /worn  by  my  f elf  that  unto  n  e  1 
Jhall  bow,    every  Tongue  Jball  Jwear.     Wherfc  I 
Righteoufnefs  of  the  New  Jerufrtem*  tie  Pui 
the  Go/pel,  with  \tsfpiritualWorfl)ipr  and  il     P 
feffion  of  the  AT««r  0/  C&r(/?9  are  exprefled  und 
forms  of  fpeaking  ufed  to  the  Old  Jexufalem,    1 
der  the  Wafhings  of  the  Law,  under   the  Nan 
of  Ceremonies,    the   Temple,   Services  Sacri 
Oaths,  &c.    Yea,  that   which  the  Prophet  fpeal 
here  of  Swearing,    the  Apoiile  Paul  inter pr 
exprefly  of  Conf effing,   fjying,    Rom.  14.  if.  For  it  1 
is  written,  As  I  live,  faith  the  Lord,  every  Kneefhall 
bow  tome,  and  every   Tongue  flmll  con} eft  to   God: 
Which   being  rightly  confidcred,  none  can  be 
norant,  hue  thefe  words,  which  the  Prophet  wrfl 
under  the  Law,  when  the  Ceremonial  Oaths  were 
in  ufe,  towir,  Every  Tongue  fhallf wear,    were    by 
the  Apoftle,  being  under  the  Gofpel,  when 
Oaths  became  abolifhed,  exprefled  by,  Every  Tongue 
fhall  con}  eft. 

Tenth/y,  They  objeft}  But  the  Apoflle  Paul    /-O'j.cl 
proves  Oaths  ufed  among  Men,  when  he  writes t  IL 
6.  16.  For  Men  verify  /wear  by  the  greater,  ant   an 
Oath }or  confirmation .  is  to  them  an  end  ■■]  Jr. 

But  there  are  as  many  Contefls,  t a  /facie  1  left 

at  this  time,  as  there  were  ever  :  Then}.) c  the 
fity  of  Oaths  doth  yet  remain. 

I  anfwer  5  The  Apoftle  tells  indc.  Vice,  Ar/ 

what  Men  at  that  time  did,  who  lived  in  Con- 
troverfies  and  Incredulity  5  not  what  they 
to    have  done,  nor    what   the     Saints  did,    w 
were  Redeemed  trom  Strife  and  Incredulity, 
N  n  4 


552  PROPOSITION     XV. 


had  come  to  Ch  rift,  the  Truth  and  Amen  of  God. 
Moreover,    he   only  alludes    to  a  certain  Cuftom 
ufiul  among   Men,  that  he  might  exprefs  the  Fir- 
mity  of  the  Divine  Promife,  that  he  might  excite 
in  the  Saints  fo  much  the  more  confidence  in  God, 
promifing  to  them,  not   that   he   might  inftigate 
them  to /wear  againlt  the  Law  of  God,  or  con- 
firm them  in  that}  no,  not  at  all  :    For  nekher 
doth  x  Cor.  9.  24.  teach  Chriftians  the  vain  Races, 
whereby  Men  often-times,  even  to  the  deftruftion 
of  their   Bodies,  are  wearied  to  obtain  a  Corrup- 
tible Prize  \  So  neither  doth  Chrift,    who  is  the 
Trince  of  1'eace,  teach  his  Difciples  to  Fight,  al- 
beit  he  takes  notice,    Luke  14.  31.     what  it  be- 
hoveth  fuch  Kings  to  do,  who  are  accultomed   to 
Fight,  as   prudent  Warriors  therein.     Secondly,  as 
to   what    pertains   to  Conteji,    Perfidies  and    Diffi- 
dences among  Men,  which  our  Advetfaries  affirm 
to  have  grown  to  fuch  an  height,  that  Swearing  is 
at  prefent  as  neceffary  as  ever.    That  we  deny  not 
*        at  all}  for  we  fee,  and  daily  Experience  teacheth 
Zwgth*  us,  that  all  manner  of  Deceit  and   Malice  doth 
jaify  not  fncteafe  among  worldly  Men  and  falfe  Chriftians  *, 
chiJtZns   *)Ut  r!0t  amonE  true  Chriltians.     But  b'ecaufe  Men 
"  'aU    cannot  truft  one  another,    and   therefore  require 
Oaihs  one  of  another,  it  will  not  therefore  fol- 
low,  that  true  Chriltians   ought  to  do  fo;    whom 
Chrift- has  brought  to   true  Faithfulnefs^and  Ho- 
nefty,  as  well  towards  God,   as  one  towards  ano- 
ther, and  therefore  has  delivered  them  from  Con- 
tefts,  Perfidies,  and  confequently  from  Oaths. 
Object       Eleventhly,  They  object  h    We  grant,  that  among 
true  Chriftians,  there  &  not  need  oj  Oaths  \  but  by 
what  means  J}? a  11  voe  infallibly  know  them  ?  It  will  fol- 
low then,  that  Oaths  are  at  prefent    needful,  and  that 
it  is  lawful  for  Chriftians  to/wear,  to  wit,  that  Juch 
way  be  fatrjie.d,  who  will  not  acknowledge  this  and  the 
tlbtr  M*n  so  be  a  Chnttian* 

I  anlwer  i 


Of  Salutations  and  Ri 


I  anfwer-,  It  is  no  ways    lawful  tor  a  Chriftian  ditfm. 

to  fwear,  whom  Chrilt  hath  called    ro    his  I: 
rial  Truth,   which   was  before  all  Oaths,  foi  r" 

ding    him  to  fwear  ^    and    on   the  contrary,  coil 
manding   him  to  fpeak  the  Truth   in all  tl 
to  the  Honour  of  Chrilt,  who  called  him  \  tl 
it  may  appear,  that  the  Words   of   his  Difcipl  s 
may  he  as  truly  believed,  as  the  Oaths  o\  all  I 
Worldly  Men.     Neither  is   it  lawful  for  them    to 
be  unfaithful  in  this,  that  tiny  may  pleafe  others, 
for   that  they  may    avoid    tl  eir   hurt  :     For  thua 
the  Primitive  Chriltians  lor   fume  Ares   remained 
faithful,    who  being   rtquiicd  to   fwear,   did   una- 
nimoully  anfwer,    /   am   a  (hnjinw,    I /wear  tot. 
What  (hall  I  fay  of  the  Heathens,   (bme  «  t  w  hum 
arrived  to  that  degree  ?     For   Diodorut  Sicufus  re- 
lates, lib.  16.  Thar  the  giving  of  the 
was,    among  the  Perfians,    a  fign  <]  } ;  tbi 

Truth.     And  the   Scythians,  as  ^v.  Curiius  relates, 
faid,    in    their    Conferences    with    Alexander  the 
Great,  Think  not  that  the  Schythians  i  rtfirm  their 
Friendfiip  by  /wearing  •  they  /near  by  keeping  their 
fromijes.    btobxus  in  his  third   Sermon  tells,  That 
Solon   faid,    A  good   Nan   ought  to  be  in  that  tUi- 
watton,  that  he  need  not  an  Oath  5  becau/c  it  is  t  > 
be  reputed  a  lejfening  cj  his  Uoneur  ij  he  be  j  reel 
to/wear.    Tytbagorai,  in  his  Oration,  among 
things  hath  this  Maxim,  as  rhat  which  cor. 
the  Adminitiration  of  the  Commonwealth:     I 
Tto  Man  call.  God  to  wtnr/s  by  an  Oath,  no   net  in 
Judgment  h  but  let  every  Man  Jo  accufiom  him/efj  te 
/peak,   that  he  may  become  worthy  to  be  trufted  \V€M 
without  an  Oath.    B/tl  the  Great,  commends  t 
ntasm  Heathen,  that  he  bad  rat  Ta- 

lents, which  are  about  three  thoufan 
fa-ear.    Socrates,  as  Stobsus  relj'e>,  S.rm.  ij.  had 
this  Sentence,  The  Vuty  ij  good  Men  requiret,  I 
they  Jhcvt  to  the  Worla\   that   their    M 


554  P  R  O  P  O  S  I  T  I  O  N.     XV. 

Aft  tons  are  more  firm   than  Oaths  :  The  fame   was 
the  Judgment  of  l/ocrates.    Flato  alfo  flood  againft 
Oaths  in  his  Judgments,  de  Leg.  12.    ^uintiltanus 
takes  notice,  That  it  wo*  of  old  a  kind  oj  Infamy, 
if  any  was  defired  to  /wear  h  but  to  require  an  Oath 
of  a  Noble  Alan,   was  like  an  examining  him  by  the 
Hang  man,     Marcus  Aurelius  Antoninus,  the  Empe- 
ror of  Rome,  faith,  in  his   Difcription  of  a  Good 
Man,  Such  is  his  Integrity,  that  he  needs  not  an  Oath. 
Soalfolome  Jews  did   witnefs,  as  Grotius  relates 
out   of  Maimomdes,  It  is  beli  for  a  Min  to  abliain 
from  all  Oarhs.     The  EJJeans,  as  Phi/o  Judtus  re- 
lates, didefleem  their  Words  more  firm  than  Oaths  .• 
and  Oaths   were   efteemed  among   them   of  needle  ft 
things.    And  Phi/o  himfelf,  fpeaking  of  the  Third 
Commandment,   explains  his  Mind  thus,  viz.     It 
were  better  altogether  not  to  /wear,   but  to  be  ac 
cufhmedto/peak  the  Truth,  that'  naked  Words  might 
have  the  Jirength  of  an  Oath.    And   elfewhere  he 
faith,  It  is   more  agreeable  to   Natural  Re  a/on,    al- 
together to  abjiain  from /wearing  $  perfwading,  That 
what/oever  a  good  Nizn/aith,  may  be  equivalent  with 
an  Oath. 
9*thsahro-     Who  then    needs  further   to  doubt,   but   that, 
ibrijz.by    fince  Chrift  would   have  his  Difciples  attain  the 
higheft  Pitch  of  Perfection,   he   abrogated   Oaths, 
as  a  Rudiment  of  Infirmity,  and   in  place  thereof 
eltablifhcd  the  u(e  of  Truth  ?    Who  can   now  any- 
more think,  that  the  holy  Martyrs  and  ancient  Fa- 
thers of  the  firft  Three  Hundred  Years,    and  ma- 
ny others  fince  that  time,   have  fo  oppofed  them? 
felves  to  Oaths,  that  they  might  only  rebuke  vain 
and   rafh   Oaths    by  the  Creatures,    or  Heathen- 
Idols,   which  were  alfo  prohibited  under  the  Mo- 
/meal  Law,  and  , not  alfo   Swearing  by   the  True 
God,   in   Truth    and    Righteoufnefs,    which   was 
there  commanded?     As   Polycarpus,  Juflin  Martyr, 
Apolog.  2.  and  many  Martyrs,  as  Eu/ebius  relates. 

Tertullian 


Of  Salutations  and   Recreations. 


lertulhanxTi  his  Apoiog.  cap.    ;?.  ad  Scap.    cm.  i. 
of  Idolatry,  cap.  ii.     Clem.    Alexandrine,   Sir 
lib.   1      Origin,  m  Mat.  Tract.  27.     Cypri  rtus,  lib.    , 
3. Atbanafius    in    pail]   &  cruc.     Domini  Chrilti 
Uilarius  m   Mar.    j.  34.     Bafelius  Magn.  in   Pfalm 
14.    ^r#.   A>/^«#  in  Cant.  Orat.  13.    G>  j,  K+ 
zianzenus  in  dialog,  contra  juran  ema.     £/>// 
adverfus  hxref.   lib.  1.     Ambnfe,  de   Virg.  lib   3 
Idem  in   Mar.  j.    tbryfoBomxn  Genef    I,.  mil.  1T. 
Idem,   homil.  in  Aft.   Apott.  cap.    3,     tiieronymi  1 
Epiftol.  lib.   part  ?.  Ep.  2.     Idem  in  Zich.  lib.  2, 
cap.  8.    Idem  in  Mat.  lib.  1.   cap.  >.    AuguSim 
de  Term.  Dom.   ferm.  28.     CyriituPin  Jcr.  4.    J***. 
dowaj   in   Deur.  6.     Ifidorus  Ptlufiota  Ep,   lib.    1. 
Epift.  '155.     Chromatins  in   Mar.  5.    Johannes  Da- 
tnafcenus  lib.  3.  cap.  16.    OJftoiorus  in  Pfalm 
JJtdorus  hijfulenfis  cap.  31.     Antiocbus  in   Pandect, 
fcript.   horn.  62.    B«k  in  Jac.  7.     /feiw*>ia  Ap 
Ambrofius    Ausbertus    in    Apoc.      TbeophylaBus    in 
Mar.  7.      Pafcbqfius  Rutbcrius    in   Mat.    5.      0/fo 
Brunsfeljius   in    Mar.   >.     7  ruthmarus  in   Mat.    ,. 
Euthymms    Eugubinus    Bibliotruca    vet.     pjtr.   in 
Mat.  5.    OEcumenius  in   Jac.    cap.  5.    v.  12.     /!/;- 
felmus  in  Mat.  j.     Waldenfts^  Vn/evus,  Era/mus  in 
Mat.  5.  and  in  Jac.  5.     Who  can  read  thele  place 
and  doubt  of  their  Senfe  in  this  matter  ?     And  who, 
believing  that  they  were  againft  all  Oaths,   1 
bring  fo  great  an  Indignity    to  the  Name  of  Chiift, 
as  to  feek  to  fubjeft  ag;iinlt  his  Followers  to  lb  gM 
an  Indignity  ?    Is  it  not  rather  time,  that  all  g( 
Men  labour  to  remove  this  Abufe  and  Infamy  I 
Chriftians? 

Laftfy,  They  obj.Q  5  This  will  bring  \n  Fraud  and  Obicft. 
Conjujwn  ;  for  Intpt  11  >r s  to:'//  cou/i  t  erj  fit  Piei  1  n  - 

der  the  benefit  of  t:>is  Difpenfatioii%   Kill  bi  n 
fear  of  punijhment* 

1  arrfwer  5    There  are    two    things  which   obr  A\ 
lige   a  Man  to  fpeak  the  Truth  ;    Firfl,  Eitl 


556  PROPOSITION    XV. 

the  Fear  of  God  in  his  Heart,  and  love  of  Truth; 
for  where  this  is,    there  is  no  need  of  Oaths  to 
rr;eP*^-fPeak  the  Truth:    Or,  Secondly^  The  fear  of  pu- 
mmtofLj  nilhment    from  the  Judge.    Therefore  let  there 
*rs-  be   the   fame,    or  rather  greater  Punifhment  ap- 

pointed to  thofe,  who  pretend  fo  great  Truth  in 
Words,  and  fo  great  Simplicity  in  Heart,  that 
they  cannot  Lye,  and  fo  great  Reverence  towards 
the  Law  of  Chrift,  that  for  Confcience  fake  they 
deny  to  Swear  in  any  wife,  if  they  fail  -,  and  fo 
there  (hall  be  the  fame  good  Order,  yea,  greater 
Security  againlttDecei vers,  as  if  Oaths  were  con- 
tinued i  and  alfo  by  that  more  fevere  Punifhment, 
to  which  thefe  falfe  DilTemblers  (hall  be  liable. 
Hence  wicked  Men  (hall  be  more  terrified,  and 
good  Men  delivered  from -all  Oppreflion,  both  in 
their  Liberty  and  Goods  :  For  which  Caufe,  for 
their  tender  Confciences,  God  hath  often  a  regard 
to  Magiftrates  and  their  State,  as  a  thing  molt 
acceptable  to  him.  But  if  any  can  further  doubt 
of  this  thing,  to  wit,  if  without  Confufion  it  can 
„  be  praflifed  in  the  Commonwealth,  let  him  con- 
Nerer-ie  fider  the  State  of  the  United  Netherlands,  and  he 
lands  i»-  fhall  fee  the  good  EfFecl  of  ir.  For  there,  be- 
i^nced.     ca^  of  che  gre3t  ^jurn-ber  0f  Merchants,   more 

than  in  any  other  place,  there  is  molt  fre- 
quent occafion  for  this'  thing  ,  and  though  the 
number  of  thofe,  that  are  of  this  mind,  be  con- 
Jiderable,  to  whom  the  States  thefe  Hundred 
Years  have  condefcended,  and  yet  daily  conde- 
icend*,  yet  neyerthelefs,  there  has  nothing  of 
Prejudice  followed  thereupon  to  the  Common- 
wealth, Government,  or  Good  Order  •,  but  ra- 
ther great  Advantage  to  Trade,  and  fo  to  the 
Commonwealth. 

§.  X11I.  Sixthly  The  lalt  thing  to  be  confider- 
ed,  is  Revenge  and  War,  an  Evil  as  oppofue  and 
contrary  to  the  Spirit  and  Doctrine  of  Chrift,  as 

tight 


Of  Salutations  and  Recreations.  5  5  ? 


l4ghtto  Varknefs.  For,  as  Is  manifell  by  what 
is  faid,  through  contempt  of  Chrilt's  Law,  the 
whole  World  is  filled  with  various  Oaths,  Cur  Mty,„r§ 
fings,  blajpbemous  Projanations,  and  horrid  Per  juries  •  **  *" 
fo  hkewife^  through  contempt  of  the  fame  Law!  2*;**  * 
the  World  is  filled  with  Violence,  Opfreffwn  MuA 
&ers,Ra\ijhing  of  Women  and  Virgins,  Spot  linn,  1\- 
fredations,  Burnings,  Devajlations,  and  ail  manner 
of  Lajcivioufnefi  and  Cruelty  :  So  that  it  is  Ihange 
that  Men,  made  after  the  Image  of  God,  fhonld 
havefo  fnuch  degenerated,  that  they  rather  hear 
the  Image  and  Nature  of  Roaring  Lions,  Tearing 
Tigers,  Devouring  Wolves,  and  Raging  rVars, 
than  Rational  Creatures,  endued  with  Rea&n. 
And  is  it  not  yet  much  more  admirable,  that 
this  horrid  Moniter  fhould  find  place,  and  be 
fomented  among  thofe  Men,  that  profefs  them- 
felves  Difciples  of  our  Peaceable  Lord  and  Mijier 
Jefus  Quilt,  who  by  Excellency  is  called  the 
Prince  of  Peace,  and  hath  exprtfly  prohibited 
his  Children  all  Violence  ;  and  on  the  c  n- 
trary,  commanded  them,  that  according  to  his 
Example,  they  Ihould  follow  Patience/Cluriry, 
Forbearance,  and  other  Vertues  worthy  ol  a 
Chrillian  ? 

Hear  then  what  this  great  Prophet  fiith,  whom 
every  Soul  is  commanded  to  hear,  under  the  pfn 
of  being  cut  off,  Mat.  }.  from  Verfe  \  to  the 
end  of  the  Chapter.  .For  thus  he  iaith  :  leh.ive 
beard,  that  it  hath  been  f^id,  An  Fye  for  MM  £V< 
and  a  Tooth  for  a  Tooth  ;  But  [Jay  unto  you,  thai 
ye  rcjift  not  evil  -j  but  vobofoever  jhall  /mite  1 
thy  right  Cheek,  turn  to  I  if 

any  Man  will  fue  thee  at  t  <   t  .:/;,   and   tak 
thy  Coat,  let  him  have  thy  CI 
ever  Jhall  compel   thee  to    ■ 

twain.    Give  to  him  that  aitieth  thee  \    and  from  b  m 
tim  would  Bonow  *f  tbee,  turn  n 


■ 


, 


5>B  PROPOSITION     XV. 


have  beard  that  It  bath  been  /aid,  Thou  floalt  love  thy 
'  Neighbour ',  and  hate  thine  Enemy  •,  But  I  fay  unto  you, 
Love  your  tnrm.es,  blefs  ti  em  ibat  curje  you,  do  good. 
to  them  that  bate  you,  and  pray  J  or  them  which  de- 
f pitifully  ufe  you,  and  peif  cute  you  \  That  ye   maybe 
the  Children  oj  your  Father  which  is  in  Heaven.     For 
he  makcth  his    Sun  to  rife  on   the  Evil  and   on  the 
Good,   and  fendeih  Rain  on  the  Juft  and  on  the   Vn- 
juji.     tor  ij  ye  live   them  which  love  you,  what  Re- 
ward have  ye  ?  Do  net  even  the  Publicans  the  fame  ? 
And  if  ye  faliite  your  Brethren  only,    what  do  you 
more  than  others?     Do  not  the  Publicans  fo?     Befe 
therefore  perj ell,  even  a* your  Father  which  is  in  Hea- 
ven is  perj  ell . 
ckrihaW6^     Theie  words,  with  a  refpecT:  to  Revenge,   as  the 
perfeft       former  in   the   cafe  of  Swearing     do  forb  d-  feme 
tfl&ofe*    tnin§s>    which  were   formerly  lawful  to  the   Jews, 
confidering  their  Condition  and  Difpenfation  ;  and 
Command  unto  fuch,  as   will  be  the  Difciples   of 
Chrift,  a  more  perfect,   eminent,  and  full  Signifi- 
cation of  Cha'ity,  as  alio  Patience  and  Suffering, 
than  was  required  of  them    in  that   Time,  State 
and  Difpenfation,  by  the    Law  of  Mofes,  -  This  is 
not  only   the  Judgment   of  molt,    if  not  all,   the 
Ancient  Fathers   (  fo   called  )    of  the   firft  Three 
Hundred  Years  after   Chrift,    but  alfo    of  many 
others  5    and   in   general   of  all   thofe,  -who  have 
lightly  underftood   and    propagated  the   Law    of 
Chrilt  concerning  Swearings   as   appears  from   fu- 
fiin  Martyr   in    Dialo?.  cum.  Tryph.  ejufdemque 
Apolog.  2.    Item,  ad  Zenam.    TertuL  de   Orona 
teflimonUs  MiLitis.     It.   Apolog.    cap.  21.  &  37.     It.   lib.  de 
*tt£tl?   ldol(:)1-    c-    *7,  18,  19.    It.   ad   Scapulam   a\\  id 
gakfta"     It.  adverfus  Jud.  cap.   7.  8c  9-     It.  adv.  Gnoft.  iM 
Hating.    jr   ad   ^arc.    c   4#     \t    n^   de  Patientia  c.  6,  io. 
Orig.  cent.  Celfurn,  lib.  ?,    5,  8.     It.   in   Jofuam, 
horn.  12.  cap.  9.     Ir.  in  Mat.  cip.   26.    Tracl.  36J 
Cypr.  Epift.  56.    It.  ad  Cornel.  Latfan.  de  jult,  lib. 

5. 


Of  Salutations  and  Recreations.  ^9 


5.  c.  18.  lib.  6.  c.  20.  An.br.  in  Luc.  22  Cbry- 
foft.  in.  Mat.  5.  horn.  18.  Ir.  in  Mat.  26.  horn. 
85.  It„  lib.  2.  de  Sacerdotio.  Ir.  in  1  Cor.  n. 
Cbromat.  in  Mat.  5.  ///>nw  ad  Ocean.  It.  lib. 
Epift.  p.  9.  Tom.  1.  Ep.  2.  j!/foi/7.  de  Inc.  Verb. 
Dei.  CyrilL  Alex.  lib.  n  in  Johan.  cap.  25,  s 
Yea  Auguflin,  althb'  be  vary  much  in  this  mat- 
ter, notwirhftanding  in  thefe  places  he  did  con- 
demn  Fighting,  Epilt.  ij8.  159.  160.  Jr.  ad  Ju- 
dices  Epift.  263.  Jr.  ad.  Darium,  &  lib.  21.  It. 
ad  Fauitum,  cap.  76.  lib.  22.  de  Cavit.  ad  Marc 
cap.  6.  as  Sylburg'ws  relates.  Euthym,  in  Mat.  a 
and  many  others  of  this  Age.  Erafmus  in  Luc. 
cap.  3.  &  22.  LaAw.  F7uw  in  Introduc.  ad  Sap. 
f,  Ferus,  lib.  4.  Comment,  in  Mat.  7.  &  Luc.  22. 

From  hence  it  appears,  that  there  is  fo  great 
a  Connexion  betwixt  thefe  two  Precepts  of  Cbn 
that  as  they  were  uttered  and  commanded  by)' 
him  at  one  and  the  fame  rime  5  fothe  fame 
they  were  received  by  Men  of  all  Ag 
ly  in  the  fir  ft  Promulgation,  by  the  little  num 
ber  of  the  Difciples,  but  alfo after  the  Chriftians ;-'""* 
increafed  in  the  firlt  Three  Hundred  Years.  Ev<  I 
alfo  in  the  Apoflajie,  the  one  was  rot  left  and  re- 
jected without  the  other;  and  r  :in  in  the 
Restitution,  and  renewed  Preaching  of  the  Eternal 
Gofpel,  they  are  acknowledged  as  Eternal  and  On- 
changable  Laws,  properly  belonging  to  the  Evan- 
gelical State  and  Perfection  thereof  :  From  which  if 
any  .^ithdraw,  he  falls  fliort  of  the  Perfi  a 
Chrili'kp  Man. 

An  ,'truly,    the    words  are  fo  clear  in   I 
IblveH  that  (in  my  Judgment)  tl 
luft-  lion    to    explain  their  Sen!  as 

eah^ro  reconcile  the   greareft    I 
thefe'  Laws  of  our   Lord  Jefus  Chrift,  the 

wicked  PraSicespf  Wars  5  fi 
confident.    Whoever  can  rec 


r  < 


, 


s6o  PROPOSITION     XV. 


Evil  with,  Rc/#*  Voikncc  by  Force  h  again,  Give  a Ifo 
thy  other  Cheek,  wirh,  Strike  again  5  alfo,  L^ut?  /&#£ 
Enemies,  wirh,  Spoil  them,  make  a  Prey  of  them,  pur- 
jue  them  with  Fire  and  Sword  ^  or,  Fray  for  thofe  that 
perjecutc  you,  ana  thofe  that  calumniate  you,  with, 
Bcrfecutc you  by  Fines,  imprifonments,  &  Death  itfelfa 
and  not  only  iuci),  as  do  nor perfecute you,  bur  who 
heartily  fee  k  and  defire  your  Eternal  and  Temporal  Wel- 
fare :  Whoever,  1  (ay,  can  find  a  Means  to  reconcile 
thefe  things,  may  be  iuppofed  alio  ro  have  found 
a  way  ro  reconcile  God  with  the  Devil,  Chrift  with 
Aniichrilt,  Light  with  Dark nefs,  and  Good  with 
Evil.  But  if  this  be  impoffible,  as  indeed  it  is, 
fo  will  alfo  the  orher  be  impoflible  t  and  Men  do 
bur  deceive  themfelves  and  others,  while  they 
boldly  adventure  to  eltablifh  fuch  abfurd  and  im- 
potable thing's. 

§.  XIV.  Neverthelefs,  becaufe  fome,  perhaps 
through  Inadvertency,  and  by  the  force  of  Cultom 
and  Tradition  do  rranfgrefs  this  Command  ofChrilt, 
I  fhall  briefly  fnew,  bow  much  War  doth  contra- 
dict this  Precept,  and  how  much  they  are  incon- 
fittent  wi?h  one  anorher  5  and  confequently,  That 
War  is  no  ways  lawful  to  fuch  cut  will  be  the  Difciples 
cj  ChriB.        For, 

Firth  Chrifl  commands,  That  we  Should  love  our 
Mat.  j4B-  Enemies:     But  War,  on  the  contrary,  teacheth  us 
to  ha^e  and  deftroy  them. 

Secondly,  The  Apoftle  faith,  That  we  War  not 

after  the  Flefh,   and   that  we  Fight  not   icitb^gle/b 

Eph.  6.  n.  qUj   ftj00j  .     But   outward    War    is  accordjv-    to 

the  fldh,     znz    agatnlt    Flefh   and    Blbo&i   for 

the   fbedding  of  the  one,  and  ddtroying  o^the 

Thirdly,  The   Apoftle  faith,  That  the   We'  .nns 

» Cor.  io.4- of  our  Warfare   are  not  Carnal    but    Spiritual  :l8ut 

the    Weapons  of  outward     Warfare    are    Carnal, 

fuch  as  Cannon,  Muskeis,  Spears,  Swords,  Cfc.  of 

which 


Of  Salutations  and  Recreations.  srt 

which  there  is  no  mention  in  the  Armour  ddcribed 
by  Paul. 

Fourthly,  Becaufe  James  reft'fies,  that  Wars  anilummm 
Strifes  come fiom the  Lufls  which  war  en  the  Members        4  k 
of  Carnal  Men  :  But    Chriftians,  that  is,  thole  that 
are  truly  Saints,  have  crucified  the*  Ufa  with  its  4/-CiL  f.H 
feiitons  and  Lufts  :  Thereroie  they  cannot  indnl 
them  by  waging  War. 

Fifthly,    Becaufe  the  Prophet  Jfaiah  and  Meal 
haveexprefly  prophefied,  That  in  the  Mountain  o}^  7  * . 
the  houfe  of  the  Lord,  thrift  flail  judge  the  A  r/i- 
ens  ;  and^then  they  fl)  all  beat  their  Swords  into  Pl«w- 
Jhares,  &c.     And   the    Ancient  Fathers  of  the  firti  r 
Three    Hundred    Years     after  Chrilt,    did  affirm x 
thefe  Prophecies  to  be  fur/filled  in  the Chriftia  ifiim 
of  their  Times,  who  were  molt  averfe  from  War  ^ 
concerning  which,    Juflin  Martyr  %Tertullian%  and 
others,  may  be  feen:  Which  need  not  Item  (trange 
to   any,   fince  Philo  Jud<e//s  abundantly   teftifies  of 
the  Ejfenes,  That  there  was   none  found  am  r,g  them, 
that    would  make  Injiruments   of  War.     But    bo  f 
jmuch   more  did  Jefus  come,  that  he  might  keep  hit 
Followers  from  Fighting,  and  might  bring  them  to  Pa- 
tience and  Charity  ? 

Sixthly,   becaufe   the    Prophet    foretold,  That 
there  fhall  none  hurt  nor  kill  in  all  the  holy  M  mttt 
of  the  Lord:  But  outward  War  ii  appointed  f^r 
killing  and  deftroying. 

Seventhly,  Becaufe  Chrift  faid,  That  hk  Km:  I  ;i 

is  not  of  this  Worl{,  and  therefore  thar  dm  Servant*. 
fhall  ^t  fight :  Therefore  thofe  that  fight  are  not 
his  D  f^pies  nor  Servants. 

Eighthly,    Becaufe    he    reproved  Peter  for  the 
ufe   of  the    Sword,  frying,  Put  up  again  thy  ^ 

into  its  place  :  For  all  they  that  take  the  Sw  t 
ferip  with  the   Sword.  Concerning  which,  Tertmlr 
lun  fpeaks  well,  lib.  de  Idol.   How  fhall  he  fight    n 
Peace  without  a  Sword,  which  the  herd  did  t  •  ? 

For  ahW  Soldiers  came  to  John,  and  received  w  let  >* 


562  p  ROPO  S  ITION    .XV, 

of  Obfervathn  -,  ij  alfo  the  Centurion  believed  after- 
wards, he  d  if  armed  every  Soldier  in  defaming  of 
Peter.  Idem  de  Coro.  Mil.  asketh,  Shall  it  be  lawful 
to  ufe  the  Sword,  the  Lord  faying,  That}*  that  ufeth 
the  Sword,  fhall  penfh  by  the  Sword  ? 

Ninthly,  Becaufe  the  Apoftle  admonifheth  Chri- 
Rom.12.r9.  ftians,  That  they  defend  not  the  mf elves,  neither  Re- 
venge by  rcndrlng  evil  j or  evil  -,  but  give  place  unto 
Wrath,  becaufe  Vengeance  Is  the  Lord's.  Be  not  over- 
come 0}  evil,  but  overcome  evil  with  good.  If  thine 
Enemy  hunger,  feed  him  5  if  he  thirll  give  him  drink  : 
But  War  throughout  teacheth  and  injdyneth  the 
quite  contrary. 
_  Tenthly,  Becaufe  Chrift  calls  his  Children  to  bear 

'S4'  his  Crofs,  not  to  crucifie  or  kill  others  ■  to  Patience, 
not  to  Revenge  •,  to  Truth  and  Simplicity,   not  to 
fraudulent  S  traTagems  of  War,  or  to  play  the  Syco- 
phant, which  John  himfelf  forbids  5  to  flee  the  Glo- 
ry of  this  World,  not  to  acquire  it  by  Warlike  En- 
deavours :  Therefore  War   is  altogether  contrary 
unto  the  Law  and  Spirit  of  Chrift. 
Objeft.       §•  XV.  But   they  objeCt;     That  it  is  lawful  t$ 
War,  beer  ufe  Abraham  did  War  before  the  giving  of 
the  Law,  and  the   Israelites  after  the  giving  of  ths 
Law. 
Anfw.        I  anfwer,  as  before,  1.  That  Abraham  offered  Sa- 
crifices at  that  time,  and  Circumcifed   the   Males  : 
Which  neverthelefs  are  not  lawful  for  us  under  the 
Gofpel. 
Ifraciites        2.  That  neither  Defenfive  nor  Offenfivftv  War 
%i7i'0-d-  was  lawful  to  the  Ifraelltes,  of  their  01^ Will, 
ftdJ!?o-  or   by  their  own  Counfei  or  Conduct  r    bu't  they 
radeof     W£re   obliged  at  all  Times,  if  they  would  be  fuc- 
cetsful,  firit  to  inquire  the  Oracle  of  God.        ( 

3.  That  their  Wars,  againft  the  Wicked  \Nati- 
ons,  were  a  Figure  of  the  Inward  War  of  the 
true  ChriQians  againft  their  Spiritual  Enemies,  in 
which  wq  overcome  the  Devil,  the  World,  and 
the  Fleflu 

4..  Somej 


Of  Salutations  and  Recreations.  tf* 


4.  Something    is  expreily  forbidden  by    Chriit, 
Mat.  5;   26.  which  was  granted   to  the  Jews  in 
their  time,  becaufe  of  their  hardnefs  h  and  on  the  s<^^inrt 
contrary,   we  are  commanded   that   lingular  Pan  Til 
ence  and  exercife  of  Love,  which  Mofes  command  W«m»j 
ed    not   to    his  Difciples.    From    whence  Tertul  ! 
ban  faith  well  againlt   Marc.    CbriB  truly  teacbetb  **•*"* 
a  new  Patience,   even  forbidding  the  Revenging  oj  an 
Injury,   which  was  permitted  by  the    Cre.n or.     And 
lib.  de   patien.     The   Law  finds  more  than  is  /oft,  by 
Chrifts  faying,  Love  your  Enemies.    And  in  the  rime 
of  Clem.  Alex.   Chriitians  were  fo  far  from  Wars 
.  that     he    teftified,     that    they   had  no  marks  or 
figns    of   Violence    among  them,  faying,  'Neither 
are  the   faces  of  Idols  to  be  fainted,    to   which  fo 
much   as  to   regard  is  forbidden:  A  either  Sword  nor 
Bow  to   them    that  follow  Peace-,    nor  Cups  to  A 
who  are  Moderate  and  Temperate,  as  Sylvius  D,fc. 
de  Rev.   Beige. 

Secondly,  They  object,  That  Defence  is  of  AV  Object. 
tural    Right,     and   that   Religion  dejlroys   not  Na- 
ture. , 

I  anfwer,  Be  it  fo5  but  to  obey  G  d,  and  Arr. 
commend  our  felves  to  him  in  Faith  and  Pari-  -*a 
ence,  is  not  to  deltroy  Nature,  but  to  exalt 
and  perfect  it  5  to  wit,  to  elevate  it  from  the 
Natural  to  the  Supernatural  Life,  by  Chriit 
living  therein,  and  comforting  it,  that  it  may 
do  all  things,  and  be  rendred  more  thanCon- 
qur,(>r. 

T'/hdly,  they  object,    That  John  did  not  abro-  Object* 
gate  or  condemn  War,  when  the  Soldiers   came  unto 
hm. 

I,  anfwer,  What  then?  The  Quefiion  is  not  ArJw- 
concerning  John's  Doctrine,  but  Chrifts,  w  fe 
Difciples  we  are,  not  Johns:  For  Chr>lt,  and  not 
John,  is  that  Prophet,  whom  w«j  ought  nil  to 
hear.  And  albeit  that  Chriit  faid,  That  a  greater 
than  John  the  Baptijl  was  not  among  Men  ll- 

O  0  2  tnt 


564  P  R  O  P  O  S  I  T  I  O  N     XV. 


Women  •,  yet  he  adds,  That  the  leaflin  the  Kingdom 
of  God  is  greater  than  be.  But  what  was  jobn^ 
anfwer,  that  we  may  fee,  if  it  can  jultifie  the 
Soldiers,  of  this  time  ?  For  if  it  be  narrowly 
minded,  it  will  appear,  that  what  he  propofeth 
to  Soldiers,  doth  manifeltly  forbid  thetfi,  that  Em- 
ployment \  for  he  commands  them,  not  to  do  vio- 
take  5. 14.  lence  to  any  Man,  nor  to  defraud  any  Man  ♦  but  that 
they  be  content  witb  their  Wages.  Confider  then 
what  he  difchargeth  to  Soldiers,  viz.  Not  to  ufe 
Violence  or  Deceit  againft  any  ^  which  being  re- 
moved, let  any  tell  how  Soldiers  can  War  ?  For 
is  not  Craft,  Violence  and  Injuftice^three  Proper- 
ties of  War,  and  the  natural  Confequences  of 
Battles  ? 
Objecl.  Fourthly,  They  object,  That  Cornelius,  and  that 
Centurion,  of  whom  there  is  mention  made,  Mat.  8.  ?. 
were  Soldiers  \  and  there  is  no  mention,  that  they  laid 
down  their  Military  Employments. 
'JLnfw.  I  anfwer  ^  Neither  read  we,  that  they  continu- 
ed in  them.  But  it  is  moft  probable,  that  if  they 
continued  in  the  Doctrine  of  Chrift  ('and  we  read 
not  any  where  of  their  falling  from  the  Faith  ) 
that  they  did  not  continue  in  them  *,  efpecially  if 
we  confider,  that  two  or  three  Ages  afterwards, 
Chriftians  altogether  rejected  War,  or  at  leaft  a 
long  while  after  their  time,  if  the  Emperor  Marc. 
'  Aurel.  Anton,  be  to  be  credited,  who  writes  thus; 

• I  prayed  to  my  Country  Gods^  but  when  I  was 

neglctled  by  them,  and  obferved  my  felf  prefjed  by 
the  Enemy  •,  confidering  the  jewnefi  of  my  Fofies,  I 
called  to  one,  and  intreated  thofe,  who   witlf  h  are 
tfn'ipians  called  Chriltians,    and  I  found  a  great  number  of 
'tiiVduC  them.     And  I  forced  them  witb  Threats,  vobicb  ought 
W  War.    not  to  have  b?en  -,  becaufe  ajterwards  I  knew  ^beir 
[it ength  and  force.     Therefore  they  betook  them-, 
felves  neither   to  the    ufe   of  Darts  nor  Trum- 
pets, for  they   ufe   not  Jo  to  do,  for  the   Caufe  and 
Name  of  their  God*  which  the%  bear  in  their  Con- 
ferences 1 


Of  Salutations  and  Recreations.  56  ^ 


fciences:  And  this  was  done  about  an  Hundred 
and  Sixty  Years  after  Chriit.  To  this  add  thofc 
words,  which  in  Juflin  Martyr  the  Chriftlans  an- 
fvyer,  ^  ©•oXf/*5>»  toTj  Ix^po*,  that  is,  Wt  fight  not 
with  our  Enemies  And  moreover  the  anfwer  of 
Martin  to  Julian  the  Apoftate,  related  i>y  Sulpitius 
Ssverus  \  I  am  a  Soldier  of  Chriit,  there] ore  I  canm  t 
fight ,  which  was  Three  Hundred  Years  afterChrift, 
It  is  not  therefore  probable,  that  they  continued 
in  Warlike  Employments.  How  then  is  Vincenxiue 
Lyrlnenfit,  and  the  Papifls,  confident  with  their 
Maxim,  That  which 'always,  every  where,  and  by  all, 
Ms  received,  &c.  'And  what  becomes  of  the 
Priefts,  with  their  Oath,  Jhat  they  neither  ought,  nor 
mil,  Interpret  the  Scripture,  but  according  to  the  Uni- 
versal Confept  of  the  Fathers,  fo  called  ?  For  it  is  as 
tofie  to  obfeure  the  Sun  at  Mid  day,  as  to  deny  that 
the  Primitive  Chriltians  renounced  all  Revenge  and 
War. 

And  albeit  this    thing  be  fo  much  known  to 
nil  ^  yet  it  is  as  well  known,  that  all  the  modern 
Seels  live  in  the  neglect  and    contempt  of    this 
Law  of  Chrift,  and   likewife  opprefs  others,  who 
in  this  agree  not  with  them  for  Confcience   fake 
towards  God  :  Even  as  we  have  fuffered  much  in  P 
our  Country,  becaufe  We  neither  could  our  J elves  {'".'. 
tear  Arms,  nor  fend  others  in  our  place,  nor  give  our 
Money  for  the  buying  0]  Drums,  Standards,  and  ot) 
Military  Attire.     And   laltiy,   Becaufe   we  could  n 
holdout  Doors,  Windows  and  Shops  clofejor  Confci- '    "r*    • 
enc  /  fake,  upon  fitch  days  as  Falls  and  prayers  wen 
appointed,  for  to  defire  a  Bleffing  upon,  and  Succejsj  t 
the  Arms  of  the  Kingdom   or  Commonwealth,  under 
whkhwe  live 5  neither  give  thanks  jor  the   Victories 
acquired    by  the  tffufton  of  much  Blood.    By  which 
forcing  of  the  Confcience,   they  would  have  con- 
ftrained  our  Brethren,   living  in  divers  Kingdom 
at  War  together,  to    have  implored  our  God  lot 
contrary    and    contradictory   things,    and    confe- 

00  3  q:-nt!y 


s 


$66  PROPOSITION.     XV, 


qiiently  impoifible  ;  for  it  is  impoflible,  that  two 
Parries  fighting  together,  fhould  both  obtain  the 
Victory.  And  becaufe  we  cannot  concur  with 
them  in  this  Confufion,  therefore  we  are  fubjecl: 
to  Perfecuticn.  Yea,  and  others,  who  with  us  do 
witnefs,  that  the  ufe  of  Arms  is  unlawful  to  Chri- 
ftians,  do  look  afquint  upon  us:  But  which  of  us 
two  do  molt  faithfully  obferve  this  Teftimony 
againft  Arms  >  Either  they,  who  at  certain  times, 
at  the  Magistrate's  order,  do  clofe  up  their  Shops 
and  Houfes,  and  meet  in  their  Affembly,  praying 
for  the  profperity  of  their  Arms,  or  giving  thanks 
for  feme  Vittory  or  other,  whereby  they  make 
themfeives  like  to  thofe  that  approve  Wars  and 
and  Fighting-,  Or  we,  which  cannot  do  thefe  things 
for  the  fame  Caufe  of  Confcience,  left  we  fhould 
deftroy  by  our  Works,  what  we  ettablifh  in  Words  ; 
We  (hall  leave  to  the  Judgment  of  all  prudent 
Men. 

©bjcQ.  Fifthly,  They  object  That  Chrift,  Luke  22.  36. 
/peaking  to  his  Difciples,  commands  them,  That  he  that 
then  hud  not  a  Sword,  fieuld  Jell  his -Coat,  and  buy  a 
Sword:  Therefore,  fay  they,  Arms  are  lawful. 

Anfw  I  anfwer*,  Some  indeed  underltand  this  of  the 
outward  Swords  neverthelefs  regarding  only  that 
occafion:  otherwife  judging,  that  Chriltians  are  pro- 
hibited Wars  under  the  Gofpel.  Among  which 
is  Ambrofe,  who  upon  this  place  fpeaks  thus*:  0 
Lord  !  Why  commandeji  thou  me  to  buy  a  Sword ,  who 
forbiddcU  me  to  f mite  with  it  ?  Why  commandeji  thou 
me  to  hive  it,  whom  thou  prohibited  to  draw  it  f  f  Un- 
it-ft  perhaps  a  Defence  be  prepared,  not  neceffary  Re- 
venge s  and  that  I  may  feem  to  have  been  able  to  Re- 
venge, but  that  I  would  not.  For  the  Law  forbids  me 
to  j mite  again  ^  and  therefore  perhaps  he  /aid  to  Perer, 

Peter ofer-  offering  twobwords,  [  It  is  enough  ]  a*  if  it  had  been 

**T™  lazijul,  until  the  Gofpel  times,  that  in  the  Law  there 
might  be  learning  oj  Equity,  but  in  the  Gofpel  a  per- 
fection of  gcodnefi.    Others  judge  Chrilt  to  have 

fpoken 


Of  Salutations  ami  Recreations, 


56 


fpoken  here  myltically,  and  not  according  to  the 
Letter  ^  as  Ongen  upon  Mat.  19.  faying,  If  any 
looking  to  the  Letter,  and  not  understanding  the  Will  f 
the  Words,  Jhall  fell  his  bodily  Garment,  and  buy  4 
S^ord  taking  the  words  ofCbrifl  contrary  i  % 

be  Jhall  penjhx  But  concerning  which  Sword  .  U, 

is  not  proper  here  to  mem  inn.    And  truly,  when  v 
coniider   the  aniwer  of  the  Difciples/  MaBe r, he- 
boid, here  are  two  Sw>rds  -,  understanding  it  of  out- 
ward Swords:    And    again,  Chriils   aniwer,  // 
enough  h  it  feems,    that  Chriit  would  not  that  1 
reft,  who  had  not  Swords,  (  for  they   h;id  only  two 
Swords)  fhould   fell  their  Coats,  and  buy  an  out- 
ward Sword.     Who  can  think,  that  matters  Hand- 
ing thus,  helhould  have  fa  id,  Twoma*  ?  But 
however  it  is  fufficient,  that  the  ufe  of  Arms  is  un- 
lawful under  the  Gofpel.  ni  -  n 
Sixthly,  They  objects  That  the  Scriptures  and  OH  UDJCC* 
Fathers  (fo  called  )  did  only  prohibit  private  Rev  Wget 
not   the  ufe  of  Arms,  for  the  defence  of  our  t 
Body,  Wives,  Children  and  Goods,  when  the  M  g 
commands  it  \f"eing  the  Migijirate  ought  to  be 
Therefore  albeit  It  be  not  lawful  j  or  private  Men  u 
it  of  tbenf elves,  nevertheless  they  are  bound  to  do  it  by 
the  command  of  the  Magi'flratc. 

I  aniwer  5  If  the  Mjgiltratee  be  truly  a  ChrilHir,  A*J 
or  defires  to  be  fo,    he  ought  himielf  in  the  firlt 
place  to  obey  the  Command  of  his  Matter,  fjy; 
hove  your   Enemies,   &c.   and   then    he  could   1  ^^ 

command   us  to  kill  them:  But  if  he  be  not  a  true 
Ch'rifiian,  then  ought   we  to  obey   our  Lord 
King,  Jefus  Chrift,  to  whom  he  ought  alfo  t 
For  in  the  Kingdom  .of  Chrilt,  all  ought  to  Tub- 
mit  to  his  Laws,  from  the  higheft  to  the 
that  is,  from  the  King  to  the   Beggar,  and  fi 
Cefar  to  the   Clown.     But  f  alas  ' )  where  Hull 
find  fuch  an  Obedience  )  O  deplorable  Fall  /  C 
cerning  which  Ludov.  Viv.  writes  well  ,  Hb.de 
vit.  Cbnft.fub.  Jure,  by  relation  ofFredt 

Uo  4  *'• 


> 


$62  PROPOSITION    XV. 

us,  Difc.  de  Revol.    Be/g.  p.  85.  The  Prince  entered 
^J^ives  into  /^Church,  notasa  trueand plain  Chriftian  ubicb 
4?ms.       bad  indeed  been  m  ft  happy  and  de  fir  able  \   hut  be  brought 
in  with  bim  bis  Nobility,  bis  Honour  bis  ARMS, 
bis  Enjigns,  bis  Triumphs,  his  Haughtinefs,  bis  Pride, 
bis  Supercilioufnefs  ;  that  is,  he  came  into  the  Yioufe 
cf  Chrift,  accompanied  wiil)  the  'Devil  -,  and  which  couli 
110  ways  be  done,  he  would  have  joy  tied  two  Houfes  and 
two  Cities  together,  God's  and  the  DeviPs,  which  could 
not  more  be  done,  than  Rome   and  Conltantinople, 
which  are  deft  ant  by  Jo  l*ng  a  Tract  both  of    Sea  and 
hand.    (What  Communion,  faith  Paul,  is  there  be- 
twixt Chrift  and  Belial  >)     Their  Zeal  cooled  by  de- 
grees, their  Faith  decreafed,  their  whole  Piety  degene- 
rated-, inftead  whereof  we  make  now  ufe  of  Shadows 
end  Images,  and  (as  he  faith )  I  would  we  could  but 
retain  thefe  :  Thus  far  Vives.   But  laftiy,  as  to  what 
relates  to  this  thing,  fince  nothing  feems  more  con- 
trary to  Man's  Nature,  and  feeing  of  all  things  the 
defence  of  ones  felf  feems  molt  tolerable,'  as  it  is 
molt  hard  to  Men,  fo  it  is  the  moft  perfe£t  part 
cf  the  Chriftian  Religion,  as  that,  wherein  the  de- 
nial 0}  Self,  and  intire  Confidence  in  God,  doth  moft 
appear-,  and  therefore  Chrift  and  his  Apoftles  left 
us  hereof  a  molt  perfect  Example.    As  to  what 
*hpeer?rk*  re^ates  t0  l^e  Prefent  Magiftrates  of  the  Chriftian 
Magi-       World,    albeit    we  deny  them  not  altogether  the 
^%°/f/;ename  of  Chriflians,  becaufe  of  the  publick  Profeflion 
mm!*    they  ma^c  of  ChriB's  Name  $  yet   we  may  boldly 
affirm,  that  they  are  far  from  the  Perfection  of  the 
Chriftian  Religion  :  Becaufe  in  the  State  in  which 
they  are,  (as  in  many  places  before  I  have  largely 
obferved)  they  have  not  come  to  the  pure  Difpen- 
fation  of  the  Gofpel.     And  therefore,   while  they 
are  in  that  Condition,  we  (hall  not  fay,  That  IVar, 
undertaken  upon  a  jult  occafion,  is  altogether  un- 
lawful to  them.    For  even  as  Circumcifion,  and  the 
jDther  Ceremonies,  were  for  a  feafon  permitted   te 
"the  Jewsy  not  becaufe  they  were  either  neceftary  of 

them* 


Of  Salutations  and  Recreations.  -     , 


themfclves,  or  lawful  at  that  time,  aftei  the  Refur- 
rrfSfoil  of  Chrift;  bur  becaufe  that  Spirit  was  nor  yet 
raifed  up  in  them,  whereby  the  y  could  bedelivei  d 
from  fuch  Rudiments:  So  the  prelcnt Confeflbrs  of 
the  Chriitian  Name,  who  are  yer  in  the  mixiure, 
and  not  in  the  patient  Suffering  Spirit,  are  not  yet 
fitted  for  this  form  of  Chriltiani ty,  and  therefore 
cannot  be  undefending  themlllves,  until  they  attain 
that  Perfection.  But  for  fuch,  whom  Chrifl  has 
brought  hither,  it  is  not  lawful  to  defend  them- 
felves  by  Arms,  but  they  ought  over  all  to  trult  to 
the  Lord. 

§.  XVI.  But  lafily,  to  conclude,   If  to  give  and 
teceive  Flattering  Titles,  which  are   not  ufed   be-  JJ'^j* 
^aufe  of  the  Vertues  inherent  in  the  Perfons;  but' 
are,  for  the  molt  part,   beftowed  by  wicked  Men 
upon  fuch  as  themfelves :    If  to  Bow,  Scnpe  and 
Cringe  to  one  another  -,     If  at  every  time   ro  call 
one   another  Humble  Servant,  and  that   molt  fre- 
quently, without  any    defign  of  real   Service-,  if 
this  be  the  Honour  that   comes  from   C  d,  and 
not  the  Honour  that   is   from   below,  then  indeed 
our  Adverfaries  may  be  faid  to  be  Believers,  and 
we  condemned  as  Proud   and  Stubborn,  in  denying 
all  thefe  things.     But  if  with  Mordecai,  to  refufc  j 
to  bow  to  proud  Hainan*,  and  with   tlihu,   D 
give  flattering  Titles  to  Men,  left  ice  Jbovld  he  re- 
proved of  our  Maker  ^  and  if,    according  ro  Peer's 
Example,   and  the   Angel's   Advice,   to  bow  onlf 
to  God,    and  not  to  our  Fellow  Servants  $    and 
if  to  call   no  Man  Lord   nor  Mafter,  except   tin- 
der particular    Relations,    according    to    Clintl's 
Command  5  I  fay,  if  thefe   things  are  not  to  be 
reproved,    then   are  we   not  blameworthy   in    I  > 
doing.     If  to   be  vain  and   gaudy   in    A  ,    it 

to   paint  the  Face,  and  plait  the  Hair-,    it   to  be 
cloathed    with    Gold   and    Silver,    and    pi 
Stones  :  and  if  to  be  filled  with   Ribbands  and 
Lace,  be  to  be  clothed  in  Modcit  Appaid*    I 


570  P  R  0  P  0  S  I  T  I  0  N    XV. 


ifthefe  be  the  Ornaments  of  Chriftians  *  and  if 
that  be  to  be  Humble,  Meek  and  Mortified  $  Then 
are  our  Adverfaries  good  Chriltians  indeed,  and  we 
Proud,  Singular  and  Conceited,  in  contenting  our 
felves  with  what  Need  and  Convenience  calls  for, 
and  condemning  what  is  more,  as  Superfluous  -,  but 
not  otherwife.  If  to  ufe  Games,  Sports,  Plays  ^ 
if  to  Card,  Dice  and  Dance ;  if  to  Sing,  Fiddle 
and  Pipe-,  if  to  ufe  Stage  Plavs  and  Comedies,  9 
and  to  Lye,  Counterfeit  and  Diffemble,  be  to  Fear 
always  $  and  if  that  be  to  do  all  things  to  the 
Glory  of  God  •,  and  if  that  be  to  pafs  our  So- 
journing herein  Fear  ^  and  if  that  be  to  ufe  this 
World,  as  if  we  did  not  ufe  it  5  arid  if  that  be 
not  to  fafhion  our  felves  according  to  our  former 
Luffs-,  to  be  not  conformable  to  the  Spirit  and 
vain  Converfation  of  this  World  -,  Then  are  our 
Adverfaries,  notwithstanding  they  ufe  thefe  things, 
and  plead  for  them,  very  Good,  Sober,  Mortifi- 
ed, and  Self-denying  Chriftians,  and  we  juftly  to 
be  blamed  for  judging  them-,  but  not  otherwife. 
If  the  Profanation  of  the  Holy  Name  of  God  *,  if 
to  exact  Oaths  one  from  another  upon  every 
light  occafion  ^  if  to  call  God  to  Witnefs  in 
things  of  fuch  a  Nature,  in  which  no  Earthly 
King  would  think  himfeif  lawfully  and  honour- 
ably to  be  a  Witnefs,  be  the  Duties  of  a  Chri- 
ftlan  Man,  I  (hall  confefs  that  our  Adverfaries 
are  excellent  good  Chriftians,  and  we  wanting  in 
our  Duty  :  But  if  the  contrary  be  true,  of  ne- 
ceflity  our  obedience  to  God  in  this;  thing  muft 
fce  acceptable.  If  to  Revenge  our  felves,  or  to 
render  Injury,  Evil  for  Evil,  Wound  for  Wound, 
to  take  Eye  for  Eye,  Tooth  for  Tooth  •,  if  to 
Fight  for  outward  and  perifhing  things,  to  go  a 
Warring  one  againft  another,  whom  we  never 
faw,  nor  with  whom  we  never  had  any  Conteft, 
nor  any  thing  to  do^  being  moreover  altogether 
ignorant  of  the  caufe  of  the  War,  but  only,  that 

the 


Oj  Salutations  and  Recreations, 


m 


the  Magiftrates  of  the  Nations  foment  Quarrels 
one  againft  another,  the  Cauies  whereol  are  for 
the  molt  part  unknown  to  the  Soldiers  tl  r  I 
as  well  as  upon  whole  fide  the  Right  or  Wtfong 
is  5  and  yet  to  be  fo  furious,  and  rage  one  againK 
another,  to  defhoy  and  fpoil  all,  (hat  this  or  the 
other  Worlhip  may  be  received  orabolifhedj  If 
to  do  this,  and  much  more  of  this  kind,  be  to 
fulfil  the  Law  of  Chrilt,  then  are  our  Adveri 
indeed  true  Chriftians,  and  we  Qiiferable  Hercticks, 
that  fufFer  our  felves  to  be  Spoikd,  Taken,  Im- 
prifoned,  Banifhed,  Beaten,  and  evilly  Entreated, 
without  any  Refinance,  placing'  cur  trujl  only  m 
GOD,  that  he  may  defend  us,  and  lead  us  by  the 
way  of  the  Crofs  unto  his  Kingdom.  But  it  it  be 
other  ways,  we  lhall  certainly  receive  the  Re- 
ward, which  the  Lord  hath  promifid  to  thofe  that 
cleave  to  bim,  and  in  denying  tnemfelves,  confide 
in  bim. 

And  to  fum  up  all  •,     If  to   ufe  all   thefe  things, 
and   many   more  that  might   be  inftanced,   be    ro 
walk  in  the  ft  rait  way  that  leads  to  Life,  be  to 
up  the  CrofS  oj  Cbriji,  be  to  die  with  bim  to  the  I .   U 
and  fcriflnng  Vanities  oj  this  World,  and  to  arife  with 
hint  in  newnefi  of  Life,   andy/>  down  with  bim  in  tb$ 
heavenly  places  3  Then   our  Advcrfaries  may  be  ac- 
counted fuch  •,  and  they  need  not  fear  they  nrc  in  the 
Broad  Way  that  leads  to  iefiruSion  j  and  we  arc  great- 
ly miftaken,  that  have  laid  afide  all  thefc  things  tor 
Chrtft's  fake,  to  the   crucifying  of  our  own  Lults, 
and   to    the   procuring  to  our  felves  Shame, 
proach,  Hatred  and  m-will  from  the  Men  of  toil 
World.     Not  as  if  by  fo  doing  we  judged  to  merit 
Heaven  j  but  as  knowing,  they  are 
Will  of  him,  who  redeems  his  Childl 
Love  of  this  World,  and  its  Lul 
in  the  ways  of  Truth  and  ;  in  which 

take  delight  to  walk. 

The 


572 


The  CONCLUSION. 


IF  in  God's  Fear,  C/^df  Reader,  thou  applyeft 
thy  felf  to  confider  this  Syltem  of  Religion,  here 
delivered,  with  its  Confiftency  and  Harmony,  as  well 
in  it  felf,  as  with  the  Scriptures  of  Truth,  I  doubt 
not,  but  thou  wilt  fay  with  me,  and  many  more, 
That  this  is  the  Spiritual  Day  of  Chrift's  Appear- 
ance, wherein  he  is  again  Revealing  the  Ancient 
Paths  of  Truth  and  Righteoufnefs.  For  thou  may'ft 
obferve  here  the  Chriliian  Religion,  in  all  its  parts, 
truly  Eltablifhed  and  Vindicated,  as  it  is  a  Living, 
Inward,  Spiritual,' Pure  and  Subitantial  Thing-,  and 
not  a  meer  Form,  Shew,  Shadow,  Notion  and  O- 
pinion,  as  too  many  have  hitherto  held  it,  whofe 
Fruits  declare,  they  wanted  that  which  they  bear 
the  Name  of:  And  yet  many  of  thofe  are  fo  in  love 
with  their  empty  Forms  and  Shadows,  that  the/ 
ceafe  not  to  calumniate  us  for  commending,  and  cal- 
ling therp  to  the  Subftance  $  as  if  we  therefore  de- 
nied or  negletttd  the  true  Form  and  outward  Part 
of  Chriftianity,  which  indeed  is  (as  God,  the  Searcher 
of  Hearts,  knows,)  a  very  great  Slander.  Thus,  be- 
caufe  we  have  defircd  People  earneltly  to  feel  after 
<jod  near,  and  in  them/elves^  telling  them,  That 
their  Notions  of  God,  as  he  is  beyond  the  Clouds, 
^vili  little  avail  them,  if  they  do  not  feel  him  near : 
Hence  they  have  fought  maiiciouHy  to  infer,  that 
we  deny  any  God,  except  that  which  is  within  us. 
Becaufe  we  tell  People,  That  it  is  the  Light  and  the 
Law  within,  and  not  the  Letter  without,  that  can 
truly  ull  them  their  Condition,  and  lead  them  out 


The  Conclufion. 


of  all  Evil :  Hence  they  fay,  we  vilifie  the  Scrip- 
tures, and  fet  up  our  own  Imaginations  above  them* 
Becaufe  we  tell  them,   That  it  is  not  their  talking 
or  believing  of  ChrilTs  outward  Life,  Sufferings, 
Death  and  Refurreftion,  no  more  than  the 
crying,  The  Temple  of the  Lord,  the  Tern  It  <J  the  I  t  tt 
that  will  ferve   their  turn,  or  juftfty  then  in  the 
fight  of  God  5  but  that  they   mult  know   Cbrifl  m 
them,  whom  they  have  crucified,   to  be  railed,  and 
to  juftifie  them  and  redeem  them  from  their  Ini- 
quities :  Hence  they  fay.  We  deny  the  Life,  Death 
and  Sufferings  of  Chrilt,  Juftification  by  his  Blood, 
and  RemilTion  of  Sir.s  through  him.    Becaufe  vtc 
tell    them,     whik  they     are  talking  and   deter- 
mining about  the  RefurreUion,  that  they  have  more 
need  to  know  the  jufl  One,  whom  they  have  fhin, 
raifed  in  tUmfelves,  and  to  be  fure  they  arc  Partak- 
kers  of  thejirfi  Refurrettion  \   and    that  if  this  be, 
they  will  be  the  more  capable  to  judge  of  the  5*- 
■cond:    Hence  they  fay,  That  we  deny  the  Refur- 
leftion  of  the  Body.    Becaufe,  when  we  hear  tb<  m 
talk  foolifhly  of  Heaven  and  Hell,  and  the  laft  Judg* 
ment,  we  exhort  them  to  come  out  of  that  Hellilh 
Condition  they  are  in,  and  come  down  to  the  J 
*nent  of  Chrift  in  their  ozvn  hearts,  and  believe   in 
the  Light,  and  follow  it,  that  fo  they  may  come  to 
lit  in  the  heavenly  places,  that  are  in  Chrilt  Jefus  .- 
Hence  they  malicioufly  fay,   That   we  deny   any 
Heaven  or  Hell,  but  that  which  is  within  us,  and 
that  we  deny  any  general  Judgment  .*  Which 
ders,   the  Lord  knows,   are  foully    cafl  D 
*vhom  God  hath  raifed  for  this  end,  an  J  pail 
lis,  that  by  us  he  might  confound  theWifdotn  •  I 
Wife,  and  bring  to  nought  the Underftanding  of  tjw 
Prudent  ^  and  might,   in  and  by  his  own  S 
Power  in  a  defpiled  People,  (that  no  FLfh    n 
glory  in  his  prefence)  pull   down  I  d,   rfaik, 

corrupt  Image,  and  mecr   Shadow  and   Shell   oj 
Qiriftianitv,  wherewith  Antichriit  hath  d:^ 


7* 

— * 


^  24  The  Cone  lu f ton  t 


the  Naiions:  For  which  end  he  harh  called  us  to 
be  d  Fnil  Fams  of  thofe  that  ferve  him,  and  wor- 
th ip  him  no  more  in  the  Oldnefs  of  the  Letter,  but 
in  the  Newntis  of  the  Spirit.  And  though  we  be 
few  in  number,  in  refptci  of  others -,  and  weak,  as 
to  oiuwa-d  ltreneth,  which  we  alfo  altogether  re- 
ject 3  and  fool  fh  if  compared  with  the  wife  ones 
or  niis  V\  orld  :  Vet  as  God  hath  profpered  UF,  not- 
wirhltanding  much  Oppcfition,  fo  will  he  yet  do  •, 
that  neither  the  Art,  Wifdom,  nor  Violence  of  Men 
or  Devils  fhall  he  able  to  quench  that  little  Spark 
that  hath  appeared  \  but  it  fhall  grow,  to  the  con- 
fumins,  of  whatfoever  fhall  ftand  up  to  oppofe  it. 
The  Mouth  of  the  Lord  bath  fpoken  h\  Yea,  He 
that  hath  arlfen  in  a  fmall  Remnant,  fhall  arife, 
and  go'on  by  the  fame  Arm  of  Power  in  his  Spiritual 
Manif citation,  unril  he  hath  conquered  all  his  Ene- 
mies, until  all  the  Kingdoms  of  the  Earth  become 
the  Kingdom  of  Chrift  Jefus. 

Unto  htm  that  bath  begun  this  Work,  not  among  the 
Rub  or  Great  Ones,  but  among  the  Poor  and  Small, 
and  bath  Revealed  it  not  to  tbe  Wife  and  Learned, 
but  unto  tbe  Poor,  unto  Babes  and  Sucklings  -,  even 
to  Him,  tbe  only  wife  and  omnipotent  GOD,  be  Ho- 
nour, Glory,  Ibankf giving  and  Renown,  from  hence- 
forth and  j or  ever.     Amen.    Hallelu-/ji//. 


A  Table  of  the  Authors  cited  in  this  Book. 


ALanns  44  3 

Amanda*  ToLinus  z^g 

jLmbroi'us  Atuhertm  55 f 

AmbroJ-AS  Mediolanen/Is  1:7,  503, 

A       r  HUH* 

Amrjius  138,  487 

Anfelmus  Bifhop  of  Canterbury         j'fj 
Antiochus  <;<;<; 

•Apo/lirarius  ig<j 

Atbar  a/Jus  21,  502,  549,  ?f  *,  55 v 

Ulgu-tinus  Eakerui 

Agujiinus  21,  JO,  82,  9&i  M9, 

19?,  *94,  222,  zj-6,  262,  44;,  446, 


Author  de  yocat.  Gentinm 


126 


D 


£4//  the  Great 

BeRnrmitl 
Bernard 
Bert  ins 
Ber.a 
MorhanS 

Buccrus 

Bullinget 


206,   fOI 

2?,  23i,  J* 

2  $6 

Hjl  >20,  4/' 

221.  227 

I9f 
2:1 


Cnhin  44i4fi4^  7t,  "fc 

23^,  ?2?i  5?0i  4?o»4Pi  iHi 
472,  484,  fof,  Jil 

Caufabonus 

Caffudorus 

Cajlellio 

Cauchifm  of  Weftmlnftex 

Chamlerus 

Cbemnitius 

Chrijiimus  Druthmarus 

Chromatins  1  ' f< 

Clmfoftom         1  W»  fffi 

Cicero 

Claudius  A  h'rtu   I  »ac4«M 

Clemens  Altxa,  dnr.us  lli 

Conference  of  0\  ItnHv. &\  E 


5    f 

23 

fff 

191 


Confeff.on  r>f  the  French  Chord  c«      fe 

ConJ'ijJlon  of  Faith  rfthe  C  friirrfo  o/" 

HolUod         « 

Confefjton  tfthi  thinti  *t 

"■'utminitcr 
Qountil  of  Al'zanfi.-k 
Lounctl  of  Carl  7  1 

Council  <f  Floi   •  <  » 

/  y  Laodicn 
C*K*d/ •/Treat  i   r, 

Qyillus  Alexandria*  1  .   1 


DalUus 
Diodurus  Simlut 


4»< 


F.fitlttu* 

Epiphanimt 

i«,  m 

Mrmj  mus 

**. 

j 

EJIiui 

i 

Eufeb'mt 

I  ufichei 

»» 

Luthjmiul 

1 

e 

Torhfi 

* 

cmi  IrtPi!>'Ttm 

Frtdericus  SjjltitU 

Q 

GrU/ha 

m  • 

■ '  fjius 

?it 

M 

■ 

A  Table  of  rhe  Authors. 


ilierom 


21,  80,  8i„  8f,  261 ,  fog, 
„.,     .  t2h  f49i  ttf,  f5  5> 

tiuuebrand  ^00 

Himelius  228 

Hi'fory  of  the  Council  of Trent  $c? 

Hi/lory  o/V>«  Reformation  of  France 

Ho/?»y  f0g 

HuzoGrotiut  f47,S4*»fff 


James  Cor  it 
fames  Mortal 
Johannes  Da  mafcenus 
Johannes  Ferus 
Johannes  Floracenfs 
Jdhn  Hut 

Johannes    Mare/Jus 
Jfiiorus   Hijlalenjis 
ijhniorus  Pelufiota 
Jujiin  Martyr 


T59 

443>  444 

94 

ibid 

'73.  **>»  x93,  5-S-S- 
5f8,  ?6i,  *6f 


191,  192 
128,  212 


lafl-antiut 
Li'.eas  Ofianier 
Ludo-vicus  Viyes  ??9^  (67 

Luther  22,  128,  197,  198,200, 

284,  ?o4,  <cu  526 


Mar^.anm 
Martyr 
Melanflhon 
Mufcului 


M 


N 


f°2 

2?,,  121.  265- 
22.6 


Nicholas  Arnoldus  of  Franequer 

283>  3°f,  3C7,  33»»  346,  347,  349> 
431  44f 

%T.tumenus  m 

«"* «»  24,  314,  ftf ,  ^8,  07 


0f/>o  Brunsfeldius 


Tortus  Ma  fori 
T«..i:  ifim  Ratbenifil 


& 


444 

ns,2i7 


Paulas  Riccius 

f'hdo  Jud&us 

P'tlxcus 

Phicylidcs 

Pt feat  or 

k- latino) 

PI  at  9 

Plot  i  nut 

Polyhius 

Poly  car  pus. 

Profper 

Pythagoras 


Qtintillanus 
Quint  ns  Curt  ius 


Reinerius 
Richard  Baxter 


Senecha 

Smith,  Dottor  in  Cambridge 

Stobaets 

Strip  it  ins  Sev.erut 

Synod  Are  I  at  en  fan 

Synod  of  Dort 


439, 

44* 

554> 

j6x 

443 

192 

JI5 

294 

191, 

57? 

192 

W 

■f6* 

rsr 

I2f, 

12^ 

151 

m 

Ul 

l\ 


128,  21% 


161 

126,  127 
69,  112 


Ttrtulian      21,  ^04,  $?r,  f?S, 5^1,  0» 
Theophylattus  ^ 

Thomas  Aquinas  fQ 

Thijius  219 


Vittor  Antiochenus 
Fineentius  Lynmnjts 


W, 


Waldenfes 
H  icklef 


Zavchiut 
Zvein^liuf 


16? 


ibid 


xij,  219,22?,  258 
1:7,  115,228 


Pafliges 


A 


TABLE 


Of  the  Chief  Things. 


A 


A 

Brjham's  Faith,  34. 
Adam,   See  Alan,   gift, 
Redemption 5  whar  Happineis 
he  lolt  by  the  Fall,  96.  whar 
Death  he  died,  97.  He  rerai 
ned  in  his  nature  no  Will  or 
Light,   capa! le  of  it  felf  to 
manifeft   Spiritual   Things, 
97.  Whether    there   be  any 
jteliques   of  the    Heavenly 
Image    left  in  them,   101, 

144. 

Alexander  Shrinks  Queries 
propofed  to  the  Preachers, 
■401,  402. 

hndbaptitts  of  Great  Bri- 
tain, 57,  373. 

AnabaptlSls   of    Munttcr,  ] 


how  their  fhifcnievious 

ings  nothing, touch  the 
kers,  54  to   58. 
An  wet  us,  70. 
humming \  TheAr 
teacheth  all  1  hings*  it  i 
ah,  leth  for  ever,  a  1 
Priviled^c,    and   ful 
to  all  Saints  ?2, 

hnticbrifi  is  •  talred,  when 
the  Seed   of  God  is  ; 
145.    his   w 
320,4**,  :- 

A/.' 
nionconc. 
209. 

! 

nuinba 

P 


A  Table  of  the  Chief  Things. 


and  whether  any  may  be  now 
a-days  fo  called,  320,  321, 
322.323. 

Appearances  ;  fee  Faith. 
Ar/7a'/?j-,Firft  brought  in  the 
Do&rine  of  Perfection,  up 
on  the  account  of  Religion, 
502. 

Arriusjby  what  he  fell  in- 
to Error,   314,  JU. 

Arminans  •,  fee  Remon 
flrants. 

kjjemblings    are   needful, 
and  what  fort.  347,  348,  &c. 
fee  Worjhip^  they  are  not  to 
be  forfaken,  364. 
Ajirologer,  64. 

Aurelia^  their  ten  Crf/70- 
#7/^1  were' burnt,  and  why, 

443,  444.  B 

Baptifm  is  one,  its  defini- 
tion, 409,  412  to  419.  It  is 
the  Bapdfm  of  Chrift%  and 
of  the  Spirit  ^  not  of  Water, 
419  to  423.  The.  Baptifm 
of  Water  which  was  John's 
Baptifm,  was  a  Figure  of  this 
Baptifm,  U.  is  not  to  6e  con- 
tinued, 423.  to  44J« 

Biptifm  with  Water  doth 
not  cleanfe  the  Heart, -413, 
42?.  nor  is  it  a  Badge  of 
Chriftianity,  as  was  Circum- 
cifion  to  the  Jews,  428,  442. 
That  Paul  was  not  fent  to 
Baptize,  is  explained,  428 
to43  t.  Concerning  whatfiup- 
tifm  Chrift  fpeaks.  Mat.  28, 
20.  ir  is  explained  43.2,  How 
the  Apofles  baptized  with 
'vater,  is  explained,  435.  to 


4^9.  To  Baptize,  fignifies  ta 
Plunge  -,  and  how  Sprinkling 
was  brought  in,  439,  440. 
Thofe  of  old,  that  ufed  Wa- 
terBaptifm,  were  Plunged  • 
and  they  that  were  only 
Sprinkled  were  not  admitted 
to  an  Ecclefiaftick  Fun&ion, 
and  why  443  Againfttheufe 
ofWateyBaptirfm  many  here- 
tofore    have  teftified,  443. 

Infant- Baptifm   is  a  meer 
Human  Tradition  409..  444. 
2^ifc,The  laff  Tranflations 
always  find  fault  with  the 
firft,  80. 

Birth  5  The  Spiritual 
Birth,  66.  Holy  Birth,  368, 
6  6  9 .  S  e  e  Juflifica t  ion. 
Biffoop  of  Rome,  Concerning 
his  Primacy,  56.  How  he  a- 
bufed  his  Authority,  and  by 
what  he  depofed  Princes, 
and  abfolveth  the  People 
from  the  Oath  of  Fidelity, 
500,  534. 

Bloody  To  abftain  from 
Blood,  and  things  ftrangled, 
479.  480.  It  hath  been 
fhed,  4. $6. 

Blood  of  Cbrifl  ♦,  fee  Com- 
munion. 

Bndyh  To  bow  the  Body-, 
fee  head. 

Books  Canonical  and  Apo- 
crypha I-,  fee  Canon,  Scripture. 

Bnnaventure,   351. 

Bcw;   To  bow  the   Knee  5 
fee  uncover  the  Head. 

Bread  >  The  Breaking   of 
Bread 


A  Table  oj  the  Chief  Thi 


Bread  among  the  Jews,  was 
nofingular  thing,  466,471.  h 
is  now  otherways  performed, 
than  it  was  by  Chrilt.  47c. 
Whether  unleavened  or  1  .1 
vened  Bread  is  to  be  ufed  \  alio 
it  is  hotly  difputed  about  the 
manner  of  raking  it,  and  t<> 
whom  it  is  to  be  given  471, 
472.  See  Communion. 
C 

Calvinifts  5  fee  Frot  eft  ants, 
they  deny Conjubftantiation£ 6. 
They  maintain  Ahfolute  Re- 
probation, 56.  They  think, 
Grace  is  a  certain  Irrefiltible 
Power  $  and  what  fort  of 
a  Saviour  they  would  have, 
177,  178.  Of  the  flefh  and 
Blood* ofChriff,45i?4H,  4>  >. 
They  ufe  leavened  Bread  in 
the  Supper,  471. 

Canon  ;  Whether  the  Scrip 
ture,  be  a  filled  up  Canon,  92. 
Whether  it  can  be  proved  by 
Scripture  that  any  Book  is 
Canonical,  92, 

Caftel/io  banifhed,  7c7. 

Ceremonies-,  fee  Super Jlhion 

Chrift  ;    fee     Comma 
JuflificationJtedemptionJ 
Heiheweth  himfelf  daily, ie 
vealing   the    Knowledgj    <i 
the  Father  22.  Withe ut  his 
School,     there    is    nothing 
learned,    bur  bufie  talk 
23.  He  is  the  Eternal  W 
26.      No      Creature     hath 
accefi  to  God,  but   bj  I 


26,27,28.  He  is  the  Way, 

Truth,  and  the  Li 

is  the  Mediator  bet  G   1 

and  Man,  27. 

and    in    tine    he 

pattakei  oi  Mans  Nai 

27*  Yefterdaj 

and  for  ever,        ] . 

believed  in   him,  and 

His    Si  e  p    I 
Voice,  and  contemn  the  ^ 
of  a  St  1 
Jt  is  the  fruii 
to  fendPafti 
eth  in    the  S  11   1 
R38, 139,     Hfc  I   :■ 
toeceffary,    141.  B) 
criiice  we  have 
Sins,     !'i, 
Whether      ! 
he  is  in  all  V 
142.    Be 

he  is  the  formalC  mfc    t 
fication,  1     >, 
Dear1 
way  for  Rec 

, 

fe rings  a  u 

,  that  J 

filled 1 

bis  1 

pin:' 

he  w 
He  d 

outwiid  ^yt 

i 


ATahle  of  the  Chief  Things. 


448,4^9.  Concerning  his  out- 
ward &  inward  Coming,  djh. 
Christian  $  How    he    is    a 
Chriftian,  and  when  he  ceaf 
eth  fo  to  be,  19,  25,42,  43  fo 
48,  254,  286,287,  288t2b9, 
300,301.  The  Foundation  ot 
his  Faith,  6d.  His  Priviledge, 
66.     When    Men  are   made 
Chriftians  by  Birth,  and  not 
by  coming  together, 276, 277. 
They   have    borrowed   many 
things  from  Jews  and   Gen- 
tiles,  411,  412.    They  recoil 
by  little  and  little,  from  their 
firlt  Purity,  476,    56%.  The 
Primitive  Chriltians  for  fome 
Apes  faid,  We  are  Chriftians, 
we  Swear  not,  55?.    And,  We 
are  the  Soldiers  of  Chrift,  it  is 


Degeneration,  Succefiion,  272 
to  298.  Whatfoever  is  done 
in  the  Church,  without  the 
inttincT:  of  the  Holy  Spirit, 
is  vain  and  impious,  304.  The 
lame  may  be  faid  of  her,  as 
was  in  the  Schools  of  Tbefe- 
us's  Boat,  326.  In  her  Cor- 
re&ions  ought  to  be  exercif- 
ed  and  againft  whom,.  488, 
4-89.  She  is  more  corrupted 
by  the  acceflion  of  Hypocrites 
K^  The  Contentions  of  the 
Greek  and  Latin  Churches, 
about  Unleavened  or  Leaven- 
ed Bread  in  the  Supper,  471, 
The  Lukewarmnefs  of  the 
Church  of  Laodicea,  287. 
There  are  introduced  into 
the     JR^w^-Church  no   iefs 


not  lawful  for  us  to  Fight  $6$.  |  SuperltitionsandCeremonies, 
Cbriftianity  is  made  as  an  j  than  among  Heathens    and 
Art,  25.  It  is  not  Chriftianicy  j  Jews,  277. 
without  the  Spirit,  40  to  44,       Ctrcu??icifwn,  a  Seal  of  the 
69,  70.     It  would  be  turned  j  Old  Covenant,  439- 


into  Scepticifm,  311.  It  is 
placed  chiefly  in  the  renew- 
ing of  the  Heart,  279.  Where- 
in it  confifts  not,  363.  What 
is,  and  is  not  the  Mark  there- 
of, 428,  429,  442.  Why  it 
is  odious  to  Jews,  Turks  and 
Htathens,  454.  What  would 
contribute  to  its  Commenda 
tioh,  518. 

Church  •  Without  which 
there  is  no  Salvation  ^  what 
(he  is:  concerning  her  Mem- 
bers,   Viilbility,    Profeflion, 


Clergy,  320,  322,  327,  33*, 
357.472. 

Cloaths  ;  That  it  is  not  law- 
ful forChriftiansto  ufe  things 
fuperfluous  in  Cloaths,  5  32 
to  536,  569. 

Comforter *  ^For  what  end 
he  wasfent,  22,  23. 

Commiffwn-,  The  Commif- 

>[  fion  of  theDifciples  of  Chrilf, 

before  the  Work  was  flnifh- 

ed,  was  more  Leagal   than 

Evangelical,  106. 

Communion  ,  The  Com- 
munion 


A  Table  oj  the  Chief  Thing! 


munionof  the  Body  andBlood 
of  Chrilt  is  a  Spiritual   and 
Inward    thing,    445:.      That 
Body,  that  Blood  is  a  Spirit- 
ual  thing  ^  and  that  it  is  that 
heavenly  Seed,  wnerebv  Life 
and  Salvauon  was  of  old  and 
is  now,  communicated,  446, 
447.    How  any  beco  ne    par 
taker   thereof,  45:1  to  453. 
It  is  not  tied  to  the  Ceremony 
of  breaking  Bread,  and  drink--' 
ing  Wine,  which  Chrilt  uled 
with  his  Difciples^  this  wis 
was  only  a  Figure,  446,  47?, 
to  465.  Whether  that  G  re 
tnony  be  a  neceflary  part  d[ 
the    New    Covenant  *     and 
whether  it  is  to  be' continued 
46$  to  48?.    Spiritual  Com 
munion  with  God,  through 
Chrift,  is  obtained.  9n- 

Community  of  Goods  is  not 
brought  in  by  the  Quakers, 
488,516,  517. 

Complements  \  fee  Titles. 
Consciences  fee  Magijlr.ite: 
Its  definition,  what  it  is^  it 
is  diftinguifhed  from  the  Sav- 
ing  Light,  144,  to  148,  4S7. 
The  good  Conscience,  and  the 
Hypocritical,  266.  He  that 
afteth  contrary  to  his  Con- 
fcience,finnetfv,  and  concern- 
ing an  erring  Confcience,487, 
What  things  appertain  to 
Confcience,"488.  What  fori 
of  Liberty  ofConfcience  is  de 
fended,  ibid.  It  is  the  Thl  >M 
of  God,  489.     It  is  free  from 


the  P  >'.vcr  of  all  M 

//  n  5     Wlut 
V1ans    therein,    is    rathei   a 

1 

ired  by 

149     1)0. 

C  rredion\  I 

whom  it  ought  I 
ed,  48*\  4 

cmr.t  5  1 
b  nvjxt    the    N( 

Covenant- Worfhip,  50, 

$75  to  ■ 
S^e  llfo  LtfW,  G  , 

CroJs\  iheS;gn 
442. 

D 

Dancing  \  fee  Hays. 

Days ;   Whether    any    be 
holy,    and     c 

:  Div,  common!  Tb$ 

Lord? s  Day  1  4. 

7  com,  ^" 

D  :.''•.  See  .1 
ti  n  1    it    en  tied   liro    the 
World   by  6n,    I    " ,  1 
the  Sa;nt.  ir  is  ra 

11 
how   murh   Gwi         I     BOM- 

■ 
l^e  be 
24,    2  t    1 
an  ouf.v -r '  S 

ed,  248,    11    ' 

tj:i8.     W 


A  Table  of  the  Chief  Things, 


Men  in  outward  Signs,  Sna- 
dows  and  Forms,  wnile  they 
negieft  the  Subftance,  456, 
457. 

Difpute-,  The  Difpute  of 
the  Shoemaker  with  a  cer- 
tain Profeflbr,  210.  311.  Of 
an  Heathen Philofopner  with 
a  BilTiop  in  the  Council  of 
Kice,  and  of  the  Unletter'd 
Clown,  312. 

Divinity..  School-Divinity, 
299.  How   pernicious  it  is, 

313  to  317. 

'Dreams  \  fee  Faith,  Mira- 
cles, 

E 
Ears  There  is  a  Spiritual, 
and  a  Bodily  Ear,  25,  36. 

£*/r>r  is  celebrated  other 
ways  in  the  Latin  Church, 
than  in  the  Ealtern,  55. 
The  Celebration  of  it  is 
grounded  uponTradition,/7>i£ 
3  Elders,  33,  324* 

EV^r  of  Saxony  \  the  fcan- 
dal  given  by  him,  4°3. 

slmlnency :    Your  Eminen- 
cy  •,   fee  Titles. 
J  Enoch  walked  with  God, 

255- 

Epiftle-,  fee  ?4*?J*  7<**> 

feicr. 
Efau,  358.  -" 

tthieks,  or  Books  of  Moral 

Philoiophy,  are  not  needful 

to  Christians,  -12. 

Y.vangclifi  h  Who  he  is,  and 

^ligthfl  any  now  a-days  may 


be  fo  called,  323. 

Excellency:   Your    Excel- 
lency *,  fee  Titles. 

TLxorcifm,  443. 
F 

Fd/7/;:  Its  definition,  and 
what  its  Object  is,  33  to  37. 
How  far,  and  how  Appear, 
ances,  outward  Voices  and 
Dreams,  were  the  Obje&s  of 
the  Saints  Faith,  35.  That 
Faith  is  one,  and  that  the 
Object  of  Faith  is  one,  37. 
Its  foundation,  64.  fee  Reve- 
lation, Scripture. 

Farellus,   47?. 

Father  ;  fe  e  Knc vc ledge,  R e  - 
Delation,  33. 

Fathers,  (fo  called  )  they 
did  not    agree    about  fome 
Books   of«the  Scripture,  70, 
81.   They  affirm,  that  there 
are  whole  Verfes  raken  out  of 
Mark  and   Luke,  8i.      Con- 
cerning the  Septuagint  Inter- 
pretation,  and    the  Hebrew 
Copy,    81.    They    preached 
uniyerfalRedemption  for  the 
firllFour  Centuries,i25.They 
frequently   ufed   the  Word, 
[  Merit  1   in   their  Dottrine, 
237,    239.    Concerning    the 
poilibiiity  of  not  (inning,  261, 
262.  The  poffibility  offal  ling 
from  Grace,  261.    Many  of 
them  did  not  only  contradict 
one  another,  but  themfelves 
alfo,    3 1 5T.    Concerning  Bap- 
tifm,  and    the  fign  of  the 


A  Table  of  the  Chief  Things. 


Crofs,  442.  Concerning  an 
Oath.  544. 

Feet  ^  Concerning  the  Wa- 
fhing  of  one  anothers  Feet, 
467  to  470. 

Fran e que r,  331. 

Freely  •  The  Gofpel  ought 
to  be  preached   freely,  330, 

G 

Games,  fee  Sports, 
Gifted  Brethren,  297. 
GOD:  How  he  hath  al- 
w  lys  manitefted  himielf,  l8j 
Unlefs  he  fpeak  within,  the 
Preacher  makes  a  rultling  to 
no  purpofe,  22,  2?.  None  can 
know  him  aright,  unlefs  he 
receive  it  of  the  Holy  Ghoft, 
ibid.  God  is  be  fought  within, 
£3.  He  is  known  by  Senfation, 
and  not  by  meer  Speculation 
and  Syllogiftick  Demonflra- 
tions,  23.  He  is  the  Foun- 
tain, Root  and  Beginning  of 
all  good  Works,  and  he  hath 
made  all  things  by  his  E- 
ternal  Word,  27.  God  fpeak- 
ing,  is  the  Objecl  of  Faith, 
34.  Among  all,  he  hath  his 
own  Chofen  Ones,  2c.  He 
delights  not  in  the  DLath 
of  the  Wicked  ;  fee  Redemp 
tion  :  He  hath  manifefted  his 
Love  in  fending  his  Son,  203, 
22<5,  2  27.  See  J  unification  : 
He  rewards  the  Good  W<  rk^ 
of  his  Children,  2#, 
Whether  ic  be  poffibletc 


hisCommandmei 

■  He  is  the  Lord,   I 

Judge  of  the  Confcic  i 
489,    He   will   have  a  free 
excrcife,    497. 
Gofpel  j  fee    Rt 

The  Truths  of  it    1 
in  the  Mom  1 
carnal  Men,    50, 
Nature  ■ 

50,  It  is  diftinguifhed  h  m 
I  theLaw,andisra 
than  it,  So,  73.  i_. 
J  -.v.     Whether    any 
-to  Preach  it   in  this  01 
place,  is  not  found  in  Scrip- 
ture, 297.  29:'«  lis  V. 
diltinguifhedfrom  tl .  •  ' 
of  the  Law,  23 1,   H  w 
to  be   propagated,  and 
Propagation,  490.    I 
fhip  of  it  is  inward,  4  27,   It 
is   an   inward  Pu\v 
168. 

Grace  1  The  Gr 
can  be  lolt  through  d 
ence,  26;.  0V,  S 
(fee  i 

quired   in    the    call 
qualifyif] 
Minifter  :  In  tb\ 
eth    In    a   1; 
man- 

• 
Your  Gl 

H 

P  4 


A     Tabic  of  the  Chief  Things. 


head  h  Of  uncovering  the 
Head  in  Salutations,  5 1 2,5 1 5, 
529  to  532,    $68,  $69. 

hearty  TheHeart  is  deceit- 
ful and  wicked,  77.97,9s- 
heathens  -,  Albeit  they  were 
ignorant  of  the  Hiftory,yet, 
they  were  ienfible  of  the 
Lois  by  the  Fall,  191.  Some 
Heathens  would  not  fwear, 
553.  Heathenifh  Ceremonies 
were  brought  into  theChrift- 
ian  Religion,   442. 

henry  IV.  King  of  France, 
500. 

hcrefies,  whence  they  pro- 
ceeded, 363. 

hereticks,  493. 

high  •,  fee  Fried. 

liiSery  of  ChriRi&e  Qua- 
kers, Redemption. 

holyojhhes,  The  High 
Prieft  entred  into  it  once  a 
Year,  32.  Bat  now  all  of 
us,  ar  all  times,  have  accefs 
unto  God,  51 . 

ho/meJS,  Your  Holinefs  5 
fee  Titles. 

honour,  fee  Titles. 

hypocrite,  493,497*498. 

Jacob,  358. 

/d/fltfj  the  Apoftle-  there 
were  of  old  divers  Opinions 
(  oncerning  his  Epiftle,  70. 

Idolatry,  245,364.  Whence 
it  preceded,  410. 

;f  jilng  •,  fee  Flays,  Games. 

Jejmts  -,  fee  6<rtf  Ignatian. 


Jejus,  keCbrlft;  What  it 
is  to  be  faved,  and  to  be  af- 
fembled  in  his  Name,  184, 
201,  354. 

Jews-,  Among  them  there 
may  be  Members  of  the 
Church,  273,  274.  Their 
Error  concerning  the  outward 
Succeffion  of  Abraham,  285. 
Their  Worfhip  is  outward, 
427. % 

Illiterate  5  fee  Jl'lecbanicks* 

Indulgences,  199. 

Infants  -,  fee  Sin. 

Iniquities  •,  Spiritual  Ini- 
quities, or  Wickednefs,  362. 

In  qui  fit  ion,  499. 

Inspiration;  Where  that 
doth  not  teach,  words  with- 
out do  make  a  noife  to  no 
purpofe,  21,  22. 

John  the  ApolUe,  concern- 
ing his  Second  and  Third  E- 
piftles,  and  the  Revelation, 
there  were  fometime  divers 
Opinions,  70. 

John  the  Baptift  did  not 
Miracles,   296. 

John  Hus  is  faid  to  have 
prophefied,  94. 

John  Knox,  m  what  refpecl 
he  was  called  the  Apoitle  of 
Scotland,  324. 

•  Judas  fell  from  his  Apof- 
tlefhip,  287.  Who  was  his 
Vicar,  104.  HisMiniltry  wyas 
not  purely  Evangelical,  306. 
He  was  called  immediately 
of  Chrift  -,  and  who  are  in- 

feri- 


feiiour  to  him, and  plead  for 
him,  as  Patron  of  their  Mi 
niftiy,  307. 

J  unification*,  The  Do&rine 
thereof   is    and    hath   been 
greatly   vitiated  among  the 
Paplfts,    and    wherein    they 
place  ir,  197,  199,  200,  226, 
Luther  and   the   Protejlants, 
with  good    reafon,   oppoled 
this  Do&rine,  tho'  many  of 
them  ran  loon  into  another 
extream,  and  wherein   they 
place  it,  and  that  they  agree 
in  one,    200,  201,  207.     It 
comes  from  the  Love  of  God. 
203,  226.     To  jujhfie,  figni 
fies  to  make  realty  jufli  not 
to  repute /#/?,  which  many 
Protectants  are  forc'd  to  ac 
knowledge,  21?,  216,  219  to 
223.       The    Revelation   of 
Chrift  formed  in  the  Heart, 
is  the  formal  caufe  of  Jutii 
fication,  not  Works  (to  fpeak 
properly)  which  are  only  an 
effecl,  and  fo  alfo  many  Pro- 
teltants  have  faid,  196,  199, 
to  202,  2i)  ro  257.    We  are 
jultifled  in  Works,  and  how, 
j 96,    206,    207,    208,     22c 
to  25.7.    This  is  fo  far  from 
bei"g  a  Popifh  Doctrine,  that 
Be  liar  mine,  and   others,   op- 
pos'd  it,  20J,  2c6,  237,  239. 
K 
Kingdom  of  Gcd,  3fe*  4?0- 

i  49°- 

>     Knowledge-,  the  height  of 


A  Table  of  the  Chief  Things. 


Man's  Happinefs  is  placed  in 
the  true  Knowledge  of  I 
5.    Erroi  m  the  entram 
this  Knowledge  is d 
i).     Supcrltition,     Idola 
and   thence  Atheifm,    huh 
proceeded  from  the  falfe  and 
feigned  Opinion  c  ncetning 
God,  and  the  Knowl 
him, 17.  The  uncertaii  K 
ledge  of  God  is  di\ 
attained  •    but  the  tf 
^certain,  only  by   the  1 
md    Immediate    Revel  I 
of  the  Holy  Spirit,  20.     If 
hath  been    brought    our  of 
ufe,    and    by    what    del 
24,  2%{     There  is  no  K 
ledge  of  the  Father,   burly 
the  Son-,  nor  of  the  Son 
by  the  Spirit,  1: 
?9,  3o,  31,  22.     Ti  1 
ledge  of  C  hriff,  which  i 
by  the  Revelation  of  his  Spi- 
rit in  the  Hearty   is  no  n 
that   Knowledge   of  ( 
than  the  prattling  oi  a  Par- 
rot, which  hath  been  tai 
a  few  words,   n 
to  be  the  Voice  oi  a  ' 
L 

Laickt, 

Laity, 

I  I 

Lam  j    The 
guiflied  t 
^27.  The 
70,   2  \ 

Under  ti.e  1 

m 


- w _ 

A    Table  oj  the  Chief  things. 


were  not  in  any  doubt,  who 
fhould  be  Pricfts  and  Mini- 
Iters,  281.  fee  Minifter  of 
the  Law,  Worfhip. 
,  Learning;  what  true  Lear- 
ning is,  307,  308. 

Letter^  the  Letter  killeth, 
quickneth  not,  253. 

Light  ;  the  Innate  Light 
is  explained  by  Cicero,  191, 
192. 

Light  of  Nature;  the  Er- 
rors of  the  Socinians  and  Pe- 
lagians, who  exalt  this  Light, 
are  rejected,  97.  Saving  Light 
('fee  Redemption)  is  Univer- 
fal  5  it  is  in  all,  232.  It  is  a 
Spiritual  and  heavenly  Prin- 
ciple, 1 38.  It  is  a  Subftance, 
not  an  Accident,  139,  140.  It 
is  Supernatural  and  Suffici- 
ent, 160,  166.  It  is  the  Gof 
pel  preached  in  every  Crea- 
ture, 167.  It  is  the  Word, 
nigh  in  the  Mouth  and  in  the 
Heart,  170,  171.  It  is  the 
Ingrafted  Word,  able  to  fave 
the  Soul,  176.  Teltimonies 
of  AuguUin  and  Buchanan 
concerning  this  Light,  194, 
19).  It  is  not  any  part  of 
Nature,  or  Reliques  of  the 
Light  remaining  in  Adam  af- 
ter the  Fall,  144.  Itisdiftin- 
guifhed  from  the  Confcience, 
145-  h  is  not  a  common 
Gift,  as  the  heat  of  the  Fire, 
and  outward  Light  of  the 
Sun,  as  a  certain  Preacher 


faid,  182.  It  may  be  reiifted, 
H3,  137,  147,148,262,263. 
By  this  Light  or  Seed,  Grace 
and  Word  of  God  he  invites 
all,  and  calls  them  to  Salva- 
tion, 172,  173,  i74.  None 
of  thofe  to  whom  the  Hifto- 
ry  of  Chrift  is  preached,  sre 
faved  but  by  the  Inward  Ope- 
ration of  this  Light,  175,  to 
181.  It  is  fmall  in  the  firft 
Manifeftation,  but  it  grow- 
eth,  176.  It  is  flighted  by 
the  Calvinifts,  Papifts,  Soci- 
nians and  Arminians,  and 
why,  177.  None  can  put 
it  to  filence,  178.  There 
are  and  may  be  faved  by  the 
Operation  thereof,  who  are 
ignorant  of  the  Hiftory  of 
Chrift,  109,  no,  134,  141, 
142,  173,  181,  to  191.  An 
Anfwer  to  the  Objection, 
That  none  can  be  faved,  but 
in  the  Name  oj  Jefus  Chrift, 
184,  185. 

Literature  ;  Humane  Lite- 
rature is  not  at  all  needful' 
308,  &c. 

Liturgy,  351,  373. 

Logic k,  312. 

Lord ;  there  is  one  Lord, 
38,  ?9. 

Love;    of  a  Love  Feaft, 

47?,  477. 

Lutherans,  (Tee  Proteftants) 
they  affirm  Confubftantiati- 
on,  $6.     Of  the  Flefh  and 

Blood  of  Chrift,  454-  The7 

ufe 


A    Table  of  the  Chief  Things 


ufe     unleavened    Bread     in 
the  Super,  471. 
M 

Magiflrate^  concerning  hi 
Power  in  things  purely  Reii. 
gious;   and  that  he  hath  n 
Authority  over   the  Confci- 
ence,  486,  to  512.  Nor  ought 
he   to   punifh   according   t< 
Church  Cenfure,    489,    49c 
Concerning  the  prefent   Ma- 
giltrates    of   the    Chriftian 
World,  5T68,  ^6^. 

Mahomet  prohibited  all 
Difcourfe  and  Reafon  aboui 
Religion,  506.  He  was  ar 
Impoftor,  146. 

Majejly,  Your  Majdty  5  fee 
Titles. 

Man,  (fee  Knowledge )  his 
fpirit  knoweth  the  things  or 
a  Man,  and  not  the  things  of 
God,  29.    The  carnal    Man 
efteemeth  the  Gofpel  Truths 
as  Lies,    30,     And  in   thai 
State  he  cannot  pleafe  God, 
42.     The  New  Man  and  the 
Old,  66   159.     The  natural 
Man  cannot  difcern  fpiritual 
things  ^  as  to  the  fir  it   A/  m 
he  is  fallen  and  degenerate, 
66,94,9?,  108.  His  thoughts 
of  God  and  Divine  Thin| 
the  corrupt  State,    11 
and  Unprofitable  5 
Nothing  of  Ac/..v;;  s  Sin  I  i 
puted  t  >  him,  until  by  I 
doing  he-   commit  1 
5?7, 105.  In  tfee corrupts 


ie  hath    no  Will    or    1 
capable  ol  it  felf  to  mai 
Spiritual  Thing! 

2.     H_    [ 

will,  procure  to  hin  I 
dernefs  ofH   1  ■:.  r  ■   ,  \ 
-t   he  doth,    while 

1  >th  ir  n 
he  P-wer  ol 
ipproved  ot  I 
e  inward  Man  is  n 
to  455.    1! 
landing  cannot  be  I 
Sufferings  j  and  low  his 
lerltanding  is  changed,  497 
498. 

Mercbaniife\  what  ir 
nake  Merchandifc  with  the 
Scriptures,  - 1  t. 
M 

tbemiticiany  64. 
Mechanic^  $2 7.  T\ 
tributed  much  0 
mation,  ibid. 
Merit  :  n. 

Mctapbyfi 
Mimjl' 
is  not  found    in    S 
if  any  he  cj!! 
Teachers 

the  tc  Spirit, 

84.    The   P 

1 

I 

in  it 

289, 


n 


A  Table  of  the  Chief  Things. 


298.  Qualities.  272,  299  to 
317.  Orders,  and  Diftinttion 
of  Laity  and  Clergy,  ^20  to 
327.  Of  feparating  Men  for 
the  Miniftry*  ibid.  Concern- 
ing the  Suftentation  and 
Maintenance  of  Minilters,  & 
their  abufe-,  of  the  Idlenefs> 
Riot  and  Cruelty  of  Mini- 
lters, 327  to  340.  What  kind 
of  Miniftry  and  Minilters  the 
Quakers  are  for,  and  what 
fort  their  Adverfaries  are  for* 
341  to  343. 

Minifter  of  the  Law  $  there 
was  no  doubtfulnefs  concern- 
ing them  under  the  Law,  281, 
3o>  306.  Their  Miniftry 
was  not  purely  Spiritual*  and 
while  they  performed  it,they 
behoved  to  be  purified  from 
their  outward4Poliutions>  as 
now  thofe  under  the  Goipel 
from  their  inward,  280,  281, 
306. 

Miracles  •,  whether  they 
be  needful  to  thofe,  who 
place  their  Faith  in  Objective 
Revelation,  3?>  3&  296. 

Mofes,  190,  37?*  378'4i°' 

447. 

Munfler\  fee  Anabapti&s* 
their    mifchievous    Aftings, 

54. 

Mufick,  408. 

My  fiery  of  Iniquity*  320, 
380,  381. 

N 

Name  of  the  Lord*  433.    Tc 


anoint  in  the  Name  ofths 
Lord*  479. 

Nero,  495i  495. 

Noah's  Faith  had  neither 
the  Scripture*  nor  the  Pro. 
phecy  of  thofe  going  before 
him,  34.    It  is  (aid  of  him, 
that  he   was  a  perfeft  Man, 
25?. 

Number  ^  of  ufing  the  Sin- 
gular Number  to  one  Perfon, 
526. 

O 

Oath;  that  it  is  not  lawful 
to  Swear,  51?,  %\2  to  %%6. 

Obedience  is  better  than  Sa- 
crifice, 77. 

Objeft  of  Faith  -,  fee  Faith 

Ordinance  *,  Sealing  OrdL 
nance,  412. 
•  Oyl  \  to  anoint  with  Oyl, 

445*479,  483. 
P 
Papifts\  the  Rule  of  their 
Faith,  55.  ..they  are  forced 
ultimately  to  recur  unto  the 
Immediate  and  Inward  Re- 
velations of  the  Holy  Spirit* 
65.  What  difference  there 
is  betwixt  the  curfed  Deeds 
of  thofe  of  Munfler,  and 
theirs,  $7  to  61.  They  have 
taken  away  the  Second  Com" 
mandment  in  theirCatechifm* 
8o-  They  make  Philofophy 
the  Hand-maid  of  Divinity, 
8?.  They  exalt  too  much  the 
Natural  Power,and  what  they 
think  of  the  Saving  Light, 

177* 


ATable  ojtbe  Chief  Things. 


177.  Their  Dcttrine  concern- 
ingjuftification  is  greatly  vin- 
dicated,! 97.  Concerning  their 
Manners  and  Ceremonies, 
276,277,  290,291,294.  297. 
Their  Lirerature  and  Studies 
308.  Of  the  modern  Apo 
fties  and  Evangelifis,  325. 
Whom  they  exclude  from 
the  Miniftry,  927.  They 
mult  be  fure  of  fo  much  a 
Year  before  they  preach, q  3c. 
They  do  not  labour,  ?;8. 
The  more  Moderate  and 
Sober  of  them  exclaim  a* 
gainlt  the  exceilive  Revenues 
ot  the  Clergy,  333.  Their 
Worfhip  can  eafily  be  (top. 
ped,  373-  Albeit  they  fajh 
None  arefaved  without  Wa. 


and  Nature  of  Men:  He  laid,' 
that  M;in  could  attain  unto 
a  ltateof  not  finning,   by 
meerNatuial  Strc  with- 

out the  Grace  - 
262. 

Perjccut'un  upon  the  ac- 
count of  Reli  ;  to 
509.     fee  Migij:, 

terftverana \\  the 
of   God  may  be  loit  thn 
difobedience,24i 
Yet  iuch  a  (lability 
this  Life  be  attained,  i 
which  there  cannot  ! 
Apoilafie,  2^7  to  27  . 

Peter-,  whether  he  was  at 
Room.  56.     He  vms   ign 
of    Anflotlc's     L<  gick, 
There   were   of  old    <;. 


ter-Baptifm,  yet  they  allow  (  Opinions  concerning  fm  Sj- 
an  Exception,  421.    OfBap-    cond  Epiftle, 


tifm,  442,443.    Of  the  Flefli 

and  Blood  of  Chrift,  454,455- 
Of  an  Oath,  544- 

Parable  of  the  Talents,  158* 
167.  Of  the  Vineyard  in. 
trufted,  15^,157.  Of  the 
Sower,   16  ,    170.     Of  the 

Tares*  49M93< 

PafcbalLtimbfhz  end  there- 
of 459. 

Patriarchs,  449.  4T?. 
Pelagians  95.  How  we  differ 
from   them,   148,  443.      fee 
"Light  0)  Mature. 


Pharifecs,  410,  4' 
Ibilofopber\  tl 

Philofopher  was  br 
the  Chriitian  Faith 
literate  Kultick.  31 :. 

Phihfophy,  299,  -l~- 

Phxjicks,  ibid. 

Phys  \  whether  ii 
ful  to  ufe    t!  cm,    - 1 :, 
536  to  Jj 

It  of 

■ 
S 


Pelagius  denied,  that  Man    ing  the    1    '        P 
gets  an  Evil  Seed  from  A  Urn,    To  pi 
and  aicribes  all  to  the  Will    is  tc  M 


A  'Table  oj  the  Chief  Things. 


Concerning  ihe  Prayer  of  the 
Wll  infilence,  3S0.  kzWor- 
Jhip. 

Prayer  $  the  Prayers  of  the 
People  were  in  the  Latin 
Tongue,  309. 

Preacher  ;  fee  Minifier. 

Preaching,  what  it  is  term- 
ed •,  the  Preaching  of  the 
Word,  ?i6,  325,  347,  34$. 
To  preach  without  the  Spi 
lit,  is  to  offend  God,  36 9- 
fee  Worjb'ip  :  It  is  a  perma- 
nent Inltituton,  430.  It  is 
learned  as  another  Trade, 
325. 

Prcdeftinited  5  God  hath 
after  a  fpecial  Manner  pre- 
deftinated  lome  to'Salvation  i 
of  whom,  if  the,  places 
Scripture,  which  fome  abufe. 
be  underftood,  their  Objecli 
ons  are   eafily  folved,    152, 

Prieili  under  the  Law  God 
fpake  immediately  to  the 
High  Prielt,  32,  Si. 

Pr  lefts  ^  fee  Mimfter  of  the 
Law,  279,  281,  284,  306,  349. 

Projejjion;  an  outward  Pro- 
feflion  is  neceilary,  that  any 
be  a  Member  of  a  particular 
Cbriftian  Church,  275. 

Prophecy,  and  to  Prophefte, 
what  it  fignifies,  321,  322. 
OF  the  Liberty  of  Prophefy- 
ing,  ibid. 

Prophets-,  fome  Prophets 
did  not  Miracles,  296. 

Protejiants  3    the  Rule  of 


ofjffoon*  r 

!e,  Stream, 


their  Faith,  55.  They  are 
forced  ultimately  to  recur 
unto  the  Immediate  and  In- 
ward Revelation  of  the  Holy 
Spirit,  6$.  What  difference 
betwixt  the  execrable  Deeds 
of  thofe  o^Munfter^  theirs, 
57  to  61.  They  make  Pbilo- 
fophy  the  handmaid  of  Divi- 
nity, 85.  They  affirm,  John 
Urn  prophefied  of  the  Refor- 
mation that  was  to  be,  94. 
Whether  they  did  not  throw 
tbemfelvesinto  many  Errors, 
while  they  were  expecting  a 
greater  Light,  131.  They  op- 
pofed  the  Papifts,  not  with- 
out good  caufe,  in  the  Do£t- 
yme  of  Jultiflcation$  but  they 
ran  into  another  Ex- 
200,  201.  They  fay, 
that-  the  belt  works  of  the 
Saintsare  defiled,  207.  Whe- 
ther there  be  any  difference 
between  them  &  the  Papilts, 
in  Superltitions  and  Manners, 
and  what  it  is,  278,  279,  294, 
295.  What  they  think  of  the 
CallofaMinifter,  282  to  288. 
294  to  299.  It's  lamentable, 
that  they  betake  them  to  Ju- 
do* for  a  Patron  to  their  Mi- 
nilters  and  Miniftry,  307. 
Their  Zeal  and  Endeavours 
are  praifed,  309.  Of  their 
School  Divinity,  3H,  3*4» 
Of  the  Apolties  and  Evange- 
liltsof  this  time,  32?.  Whom 
they  exclude  from  the  Mini- 
ftry, 32J.    That  they  preach 

to 


A     Table  of  the  Chief  Th 


to  none,  until  they  be  firfl:  fure 
of  fo  much  a  Year,  33c.  The 
more  moderate  of  them  ex- 
claim againtt  the  Exceffive 
Revenues  of  the  Clergy,  333. 
Tho1  they  had  forfaken  the 
Bifhop  of  Rome,  yet  they 
would  not  part  with  old  Be- 
nefices, 337.  They  will  not 
labour,  338.  Whether  they 
have  made  a  perftft  Reforma- 
tion in  Worfhip,  34?,  346. 
Their  Worlhip  can  eafily  be 
flopped,  373-  They  have 
given  great  fcandal  to  the  Re 
formation,  403.  They  deny 
Water  Baptifm  to  be  abfo- 
lutely  neceffary  to  Salvation, 
421.  Of  Water  Baptifm,  441 
to  443.  Of  the  Flefh  &  Blood 
of  Chrift,  4*2  to  4??.  They 
ufe  not  wafhing  of  Feet,  469. 
How  they  did  vindicateLiber- 
ty  of  Confcience,  499-  Some 
affirm  that  wicked  Kings  and 
Magiftratesought  to  bedepo- 
fed,  yea,  killed,  501.  How 
they  meet,  when  they  have 
not  the  confent  of  the  Magi- 
ftrate,  509.  Of  Oaths  and 
Swearing,  ?44,  ?45- 

Pfu/ms  j  Sinking  of  Pfalms, 
4c6.  ^a 

Quakers,  i.    c    Tremblers, 
and  why  fo  called,  181, 
They  are  not  Contemners  of 

theSoriptures,and  what  they 
think  of  them,  67,    71,  7~> 
82. '83,  84,  85.  Nor 
fun,  and  what  they  think  of 


Jt,    144,  I4>.  T 
lay,  that  all  other  rec  ndary 
means  of  Knowlcd- 
nofervice,  26.  They  do 
compare  theafel 
Chrilt,  as  they  a 
cufed,i38.Noi  do  tl 
thole   things,  that  are  v. 
tenintheholyScriptu 
cerningChritf,hisConcepti(  n, 
&c.  1  99,  217.  They  were 
fed  up  of  God  I 
the   Truth,    131,  172. 
194,   316,    317,  3     •  1 
Do&rine   of  Juftific 
not   Popifh,    197,  :     . 
239.     They  are   not   againQ 
Meditation,  368.  The 
fhip  cannot    he  interrupted, 
372.    And   what  they    have 
fuftered,   372.  to  37 7.    ! 
they  vindicateLibertj 
fcience,   507,  J08.  1 
notperfecute others,?]  I, 
Their   .Adverfai 
that  they  are  found,   ; 
m<  It    part,     free   fi 
Aboininati  n 
among  other 
thing 
which  in   themfel    s    1 
extol    as.  1  Vct\ 

and  mal.L    1 

than 
and  i 


*/ 


A  Table  of  the  Chief  Things. 


vant,  Father  and  Son  $  nor 
do  introduce  Community  of 
Goods,  $16.  Nor  fay,  that 
one^ian  may  not  ufe  theCrea- 
tion  more  or  lefs  than  an 
other,  517. 

R 

Ranters  :  The  Blafphemy 
of  the  Ranters  or  Libertines 
faying,  That  there  isnodif 
ierence  betwixt  good  and 
evil,  251. 

Reafon  ^  what  need  we  fei 
up  corrupt  Reafon,  46,  Con- 
cerning   Reafon,    57,    144, 

Rebekkah,  3  5' 8. 

Reconciliation  ^  how  Recon- 
ciliation with  God  is  made, 
208  to  215.  Recr sai ions  ,  fee 
Flays. 

Redemption  is  confidered  in 
a  twofold  refpecT::  Flrft,  per- 
formed   by    Chrift    without  : 
us  5  and  Secondly,  wrought  in  I 
us,  204,  207.  It  isUniverfal. 
God  gave  his  only  Begotten 
Son,  Jefus  Chrift,  for  a  Light 
that  whofoever  believeth  in  J 
him  may  be  faved,  109.  160,  I 
1^1.  The  Benefit  of  his  Death  ! 
is   not   lefs  Univerfal,  than  ' 
the  Seed   of  Sin,  108,  109. 
There  is  fcarce   found  any 
Article  of  the  Chriftian  Re- 
ligion,   that  is  fo    exprefly 
confirmed  in  the  Holy  Scrip-  j 
uires,  118  to  125,  This  Do_  | 
thine   was  preached  by  the 


Fathers    (  fo  called;  of  the 
fir  ft  fix  hundred   years,  and 
is    proved    by   the  Sayings 
offome,  127,  126, 127.Thc.fe 
that  fince  the  time  of  the  Re- 
J  formation,    have  affirmed  it, 
have  not  given  a  clear  Tefti. 
mony,    how  that   Benefit  is 
communicated    to  all  ;  nor 
have  fufficiently  taught  the 
Truth,  becaufe  they  have  ad- 
ded the  abfolute  neceifity  of 
r  he  outwardKnowled  ge  of  the 
Hiltory  of  Chrift  j  yea,  they 
have  thereby  given   the  con- 
trary   party   a  lironger  .  Ar_ 
gument   to  defend  their  pre- 
cife  decree  of  Reprobation  5 
!  among   whom   were  the  Re- 
j  monftrants   of  Holland,  110 
127  to  150.   God  haih  now 
!  rafed  up  a  few  Illiterate  Men 
to    be    difpenfers    of    this 
Truth,  i?i,  132,  180,  181. 
ThisDoclrine  fheweth  forth 
the   Mercy    and    Juftice    of 
God'i?3»  i5i»  152.   It  is  the 
Foundation  of  Salvation,  i?£. 
It  anfwers  to  the  whole  Te- 
nor  of  the  Gofpel-Promifes 
andThreats*  Ibid.  It  magnifies 
and  commends  the  Merits  &: 
Death  ofChrift,/7>/'d.  It  exalts 
above  ail  the   Grace  of  God 
/^.Overturns  thefaifeDnft.' 
rine   of  the   Pelagians,    Se- 
mi-pelagians*     and     others^ 
who  exalt  the  Light  of  Na- 
ture, 


A  Table  of  the  Chief  Things. 


ture»  and  the  Freedom  of 
Man's  Will  134.  It  makes 
the  Salvation  of  Man  foiely 
to  depend  upon  God;  and  his 
Condemnation  wholly,  and  in 
every  refpecl,  to  be  of  him. 
&\i\ibid*  It  takes  away  all 
ground  of  Difpair,  and  feeds 
none  in  Security,  ibid.  It 
commends  the  Chriitian  Re- 
ligion among  Infidels,  ibid. 
ItfheweththeWifdomofGod, 
1 35.  And  it  is  eltablifhtd^ho' 
not  in  Words,  yet  bf  Deeds 
even  by  thofe  Ministers,  th?t 
oppofe  this  Do&rine,  ibid.  It 
derogated  not  from  the  At- 
tonement  and  Sacrifice  of  Je. 
fusChriff,  but  doth  nr.gnifie 
and  exalt  it,  141.  There  is  I 
given  to  every  one  '(/  J\  fg  4 
ceptedj  a  certain  'lC)  .-,  A 
Time  of  Vifitation  jouYl  r./Hh 


it  is  poffible  for  eU  Jy(o  be 
faved,  132,  i)^t\ti?o.  The 
Teftimony  of  \^&fl  concern- 
ing this  th\n^fir)9>  It  is  ex. 
plained  what'is  underltood, 
and  not  underltood  by  this 
days  1 36. 1 37. To  fome  it  may 
be  longer  to  others  fhorter, 
ibid.  Many  may  outlive  their 
Day  of  V  i  fit  a  t  ion,  a  fter  w  h  i  c  h 
there  is  no  poflibility  of  Sal- 
vation to  them,  ibid.  Some 
Examples  are  alledgedi  ibid. 
The  Objections,  and  thofe 
places  of  Scripture,  which 
others  abufe.  to  prove,  That 


God  incites  Men  neceflarliy 
tofin,areeafily  folv  d.it 
be  applied  to  thefe  Men,  after 
the  timeoftheii  Vifirati  n  is 
palt.  137,  152,  1*3,  Thci 
given  toevery  one  a  mcafuto 
of  the  Light,  Seed,  G 
and  Word  of  God,  v 
they  can  be  faved,  1  ?:. 

I72>    15?,   166   tO  1" 

kalfo  confirmed  by  the 
ti monies  of  CyrUlus    an 
thers,  i64to  173.  What  that 
Light    is.  fee   I 
tlio5  ignorant  of  the  out" 
Hiltory,yet  have  been  fenl 
of  theLofs  that  came  by  A 
which  is  confirmed  by 
iUmonies  of  Plato%  &  ot 
9.1 1   192.  Many 
thrift  within,    as  a   Re 
dy  to   redeem  them, 
under    that    denom 
witnefs  Seneca%   Ga 
others,  191,  im  1 
are    obliged   to  belie 
outward  Hiftory    f C 
whom     God     bi  ing 
Knowledge  of  it,  14  2. 

Reform  n   it 

is   not  plied   : 
c  ha  nick     Men     I 
buted  muchto  it,  327.  \\ 
huh 

Relation  \  fe 
Religion.     The     ( 

ity> 
it    is   n 

0. 


/, 


ATable  of  the  Chief  Things. 


Jews,  Turks  and  Heathens, 

Remonjirants  of  Holland 
(  fee  Arminians  )  Redemption: 
They  deny  abfolute  Repro- 
bation, 56.  How  we  differ 
from  them,  148.  They  exalt 
too  much  the  Natural  Power 
and  free  Will  of  Man,  and 
what  they  think  of  the  Sav- 
ing Light,  177.  Their  Wor- 
fhip  can  eafily  be  {topped 
373. 

Reprobation,  fee  alfo  Re- 
demption: what  abfolute  Re- 
probation is,  isdefcribed,i  10, 
11 1.  Its  Do&rine  is  horrible, 
impious  and  blafphemous, 
111  to  116.  It  is  alfo  fo  call- 
ed by  LucasOJiander,  1 28.  Tis 
new  Doftrine,  and  Auguflcne 
laid  the  firft  foundation  there- 
of, which  Dominicus,  Calvin, 
and  the  Synod  oFDort,  main- 
tained, 112,  128,  129.  Alfo 
Luther,  whom  notwithftand- 
ing  Lutherans  afterwards  de- 
ferted,  ibid.  It  is  injurious 
to  God,  and  makes  him  the 
Author  of  Sin.  Proved  by 
the  Sayings  of  Calvin,  Beza, 
Zanchius,  Par \t us,  Martyr, 
Zw'mglius,  and  Pifcator,  n?. 
It  makes  the  Preaching  of 
the  Gofpel  a  meer  Mock  and 
Illufion,  115.  It  makes  the 
coming  of  Thrift,  and  his 
Propitiatory  Sacrifice  to  have 
been  a  Ttftimony  of  God's 
Wrath,  ibid.    See  11S. 


Revelation  $  God  always 
manifefted  himfelf  by  the  Re- 
velations of  the  Spirit,  4, 1% 
30,  62.  They  are  made  fe- 
veral  ways,  4.  They  have 
been  always  the  formal  Ob- 
ject of  Faith*  and  fo  remain, 
ibid.  3  2  to  43.  And  that  not 
only  Subjetfively,  but  alfo 
Objectively,  48,  49,  ;p.  They 
are fimply  neceffary  unto  true 
Faith,  4,  18,  54,  <H-  They 
are  not  uncertain,  $2,  ?3,  54. 
Yea  it  is  horrible^Sacriledge 
io  accufe  them  of  uncertain- 
ty, 44,  45.  The  Examples 
of  the  Anabaptifts  oFMunfier 
do  Pol  a  whit  weaken  this 
Doftrne,54,57,  ?8,6r.  They 
can  ne\er  contradift  the  holy 
Scriptun,  nor  found  Reafon, 
4,  62,  ^fa  They  are  evident 
afttf  ~§  diPf  themfelves,  nor 
need  <^i ^.another's  Tefti- 
mony,  s^trinu  6?.  They  are 
the  only,v  ai?,  certain  and 
unmoveable  1  retain  of  all 
Chriftian  Faith,  64.  Carnal 
Chriftians  judge  them  no- 
thing neceflary  •,  yea,  they 
are  hilled  out  by  the  molt 
part  of  Men,  19.  Of  Old 
none  were  efteemed  Chrifti- 
ans, fave  thofe  that  had  the 
Spirit  of  Chrift  *  but  now  a- 
davs  he  isternfdanHeretick, 
who  affirms,  that  he  is  led 
by  it,  45.  The  Teftimonies 
of  fome,  concerning  the  ne- 
ceffity   of  thefe  Revelations, 

21 


&T* 


*Us.  Bx 


*hV024. 


'Rule  of  r  . 
ners,  re   *  ftitii  an- 

*^tepoori- 
Anfwer   to   the  pro 
late,  29?.  Hebroug' 
lofopher  unto  the 
Faith,  312. 

s    v 

Sabbath,  349,  3?  ':•<■ 

Sacraments-,  of  I 
ber,  Nature,  ©V, 
Contention  th-ty1'*      _n, 
and  that  thei^r,.  f 
is  not  found  ;an  eau^ 
borrowed  fir  ^ 

411,442.    y'GoA-,    V- 
agree  to  m!**,  R^^. 
412.    Wh     the  Soul   I 
Grace,  4^  as  well  as jth 

Church  iiir&d,  ^9,^V*  - 
27V.  \p    tiuLy   s 

Samaria-,  the  WomJn^of 
Samaria,  460. 

Santfijication,  fee  Juftifica- 
tion. 

Saxony-,  the  Ele&or  of 
Saxony,  of  the  Scandal  he 
gave  to  the  Reformation,  by 
being  prefent  at  the  Mafs, 

403. 

Sceptlck,  ?u. 

;  5^/w/j  without  the  School 

ofChrilt  nothing  is  learned, 

but  meer  Talk,  and  a  Shad  >w 

of 'Knowledge,   21,   22,  23. 


He 


S) 

vines 
minper, 
Thing,  6y 
tions  of  thi 
certainty  of 
from  fomcthim; 
Spirit,  ib:  /.   Divers 
of  1  he  Father 
cerningfom    B 
cerning  the  iak'11 
thee*  rrupti 
the    TraniL' 


* 


/ 


(    Ti 


* 


A  Table  of  the  Chief 


arefimply  fee  J7 
Faith,  4,  i^^ 
>are  not  un<Adar2 
Yea  it  it  h  t  h  0 
io  accufe  t}ai  , 

ty,  44>  45-  jr 
of i he  Anab 
do  i'ol  a 
Doftrnr 


can  ne\ 


Jews,  Turks  and  Heathens, 

Remonflrants    of   Holland 
(fee  Arminians)  Redemption: 
They  deny  abfolute  Repro- 
bation, 56.     How  we  differ  ,  peen  <nni  \    — -   j  atn 
from  them,  148.  They  exalt  j  ]e&  of    to  iay^  ^ 
too  much  the  Natural  Power  j  tbid.  I?.  <us,  505. 
and  free  Will  of  Man,  and  •  only    Shaker,     he 
what  they  think  of  the  Sav-   Objective Xl0&r[6 
ing  Light,  177.  Their  Wor- 
(hip  can   eafily  be  ftoppeu, 

373. 

Reprobation,  fee   alfo  R*- 
demption  :  what  abfolute  Re- 
probation is,  isdefcribed,i  10, 
in.   ItsDo&rine  is  horrible, 
impious    and    blafphemous, 
in  to  116.  It  is  alfo  fo call- 
ed by  LucasOJiander,iri.Tis 
new  Doftrine,  and  Augujicne 
laid  the  firft  foundation  there- 
of, which  Dominions,  Calvin, 
and  the  Synod  of  Dort,  main- 
tained,  112,  128,  129.    Alfo 
Luther,  whom  notwithltand- 
ing  Lutherans  afterwards  de-  ^ 
ferted,  ibid.      It  is  injures  \'  ,  ■ 
to  God,  and  makes  hi  ever 
Author  of  Sin.    Pnt,  *  ,2^3 
the  Sayings  oFC**n  mai-T2J/ 
Zancbius,    Par    of  them, 

Zwinglius,z*Wx*Lbi«:\ 
It  make«gnatianSea  lov- 

the  C^rfature,  310.    They 
Itk'tifcfe  that  are  fent  unt 
I/idi*,  ^^les,  324. 

S<jfi  ci  ^SQiteoufnefs,  * 
^e  Seed  oi  ^s^fQe  5/ 


I 


' 


. 


— ~ V 


ft 


9 


7iis 


% 


17 Ao 


1..  itsDotti 
impious  and 
in  to  1 1 6.  ItT? 

ed  by  LucasOfiandti 
new  Doftrine,  and  i9 
laid  the  firftfoundati(y: 
of,  which  Dominions.:  ?  . 
andthe>/-^    '■  ^ 


and 

J 

j 
I 

t 
/ 

T 


i 


n 


m 


m 

iridic' 

Seed 

;be  3e 


(I. 


■ 


